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 â 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 Pentatâch p. 244. Drusius noteth upon that place Besides that if the vvord vvere Kahal yet â¡ 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 â 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 â 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 â 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 â 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
besides the fyer which consumed the two hundred fiftie men that offred incense the earth opened and swallowed up Dathan covered the company of Abiram their wiues their sonnes their litle children and all that appertayned unto them Num. 16. chap. with Psal 106 17 18. where there is mention of litle children in particular Numb 16 27. Like as there is also at the slaughter made in Ierusalem for the abominations done in the midst thereof Ezec. 9 1 6. And to conclude if children vvere not through sinne subject to death yea and to eternall death condemnation then should ââey need no Saviour and why then needed Christ in respect of them âââtake part with children of flesh and blood that through death he might destroy ân that had the power of death that is the Divell as the Apostle teacheth Heb. â 14. And thus much by this occasion touching Originall sinne in children CHAPTER III. Wheher the Baptisme that is received in the apostaticall Churches of Christians as in the Church of Rome and the like is to be renounced a new to be repeated again or not ANother great errour also it is to think that the baptisme had in the Church of Rome or other apostate Churches is not to be regarded but to be renounced and another to be received anevv Which opinion vvhereupon soever it arise whether upon the denying of baptisme to children vvhich is used in the Churches aforesaid or upon other erroneous perswasions touching apostate Churches or the baptisme thereof certaine it is and evident by the Scriptures to be against the vvord and vvill of God and therefore to be sinfull so to hold or practise I. Which first may appeare by this that there is neyther precept not example nor other ground in all the Scriptures either in the Old or Nevv Testament for renouncing repeating nevv requiring or admitting thereof And therefore such perswasions new baptismes are not from heauen but of men Contrary to the baptisme of Iohn and the Apostles vvhich was from the Lord. Matt. 21 25. and 28 18 19 20. Joh. 1 25 33. with Act. 15 24. Gal. 5 7 8. II. Secondly there is one Baptisme as there was one Circumcision And Baptisme had in the apostate churches of Christians is answerable to circumcision retayned in Israels apostasie Now circumcision being once received in the apostasie of Israell was not repeated again at their returning to the Lord and leaving of their idolatrous vvayes to serue him according to his word but they that vvere so circumcised were vvithout any new circumcision of the flesh accepted at Ierusalem and admitted to the Passeover of vvhich none might eat that was uncircumcised In like maner also Baptisme being once received in the apostaticall churches of Christians is not to be repeated agayn when any so baptised returne unto the Lord and forsake their idolatries submitting themselues to the truth of the Gospel but they are without any new baptizing vvith water to be received of the Churches of Christ and admitted to the Lords supper vvhereof none may eat being unbaptized For these examples of Israell as all other things in the Scriptures written aforetyme are aforevvritten for our instruction and comfort Eph. 4 5. with Gen. 17 10 13. Ezâ 12 48 49. 2 Chron. 30 chap. Jer. 9 26. Hos 1 2. Ier. 50 4 5 19 20. and 51 5. with Ezech. 16 and 23 chap. Ezr. 6 19 20 21. with Rom. 15 4. III. Also the covenant of Gods grace in Christ is * Gen. 17 7. Psa 89 30 34. and 106 45. and 111 5 9. Gal. 3 8 29. Heb. 13 8 20. with Deut. 4 30 31. and 29 10 15. and 30 chap. Rom. 11 15 16 28 29. an everlasting covenant into vvhich it pleased God to take us vvith Abraham our father vvhen he made that covenant vvith him his seed for ever And as the Lord himself vvho knoweth his works from the beginning â Iudg. 2 11. c. 2 King 13 23. and 14 27. 2 Chron. 15 3 4. and 30 6 7 8 9. Jer. 51 5. Ezech. 16 2 60. c. and 28 10 24 25 26. with 32 24 32. Hos 3 1. and 13 4 5. Col. 2 10 13. Rev. 18 4. hath regard unto it in his mercifull dealing concerning his people in apostaticall Churches and estate so ought we also our selues carefully to haue respect thereunto in the consideration of baptisme thus received as in all other things according to the word of God and manifold occasions ministred from the Lord. IIII. And seeing Christ dyed to sinne once being raysed from the dead dyeth no more but liveth to God And we are buryed vvith him by baptisme into his death to be planted with him likevvise to the similitude of his resurrection therefore also all that are once baptized into his name ought still to reteine it for continuall use and comfort and not agayn to repeat it any more then there is repetition of Christs death and sacrifice once offered to take avvay sinne Rom. 6 8 11. with ver 3 4 5. and Act. 13 34. Heb. 7 27. and 9 25 29. and 10 10 14. 1 Pet. 3 18. Revel 1 18. with Matth. 28 19 20. Act. 2 38 39 41 42. and 10 48. 1 Cor. 1 13. and 6 11. 12 13. Gal. 3 27 28 29. 1 Pet. 3 21 22. Rev. 1 4 6. V. And touching the Church of Rome in particular it cannot be denyed but that Church was espoused to Christ in the covenant of grace by the Gospel of salvation having baptisme with the rest of Christs ordinances in the Apostles dayes hath ever since reteyned it with other grounds of Christian religion notwithstanding all her adulteries and apostasie whereinto she is fallen As may be seen both in that Church it self all other churches vvhich are the daughters thereof in their constitution eyther for faith or order or both in vvhole or in part And hereunto as in Iudahs and Israels apostasies heretofore so novv in all cases and questions of this nature due respect is alvvay to be had As may appeare by these Scriptures Rom. 7 1 8. and 6 3 4. with Revel 17 chap. and 18 4. Gen. 17 7 14. with Jud. 2 11 12. c. 1 King 14 22 23 24. 2 Kin. 21 and 24 25 chap. Psal 89 30 34. 2 King 9 6. 13 23. 14 27. Ier. 2 ch Eze. 16 2 44 60 c. and 20 and 23 chap. Dan. 9. chap. Hos 2 chap. and 3 1. and 12 9. 14 1. 2 Chro. 30 6 7 8 9. with 15 3 4. Lev. 12 2 3. and 26 14 45. Deut. 4 25 31. and 29 10 15. and â0 chap. with Rom. 11 15 16. Hebr. 7 9 10. VI. They professe Iesus to be the Christ to be the sonne of God maniââââââ in the flesh that dyed for the sinnes of the vvorld that by his sacriââââ and death upon the crosse hath reconciled us unto God and payed ãâã âood as a full and sufficient
the transgressours of the covenant the Psalme then speaking in the person of the Lord sings it thus â 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 â 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 faithfulâââ to faile My covenant vvill I not â 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 â Advert p. 59. 60. 61. c. other where in some particulars noted heretofore One in respect of theÌselues another in respect of the Lord One in respect of the covenaÌt which theââ 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 ãâã 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 profanatâons 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 ârejudice hereabout novv carefully to obserue and regard these things âeast othervvise they runne into errour upon errour more and more deâeiving and being deceived and so receiue from the Lord a just recomâence 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 ânter to speak thereof but will keep to the question in hand concerning âhe estate of Israell in defection from Ieroboams time forvvard so long âs 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 âalled and accounted the people of the Lord and haue such dueties required of them such reproofs and exhortations giuen them and such âhings done for them and concerning them as belong particularly to such as are the church and covenanted people of God As I haue by sunâry instances here before shewed out of the Prophets historie of the âcripture which I need not againe to repeat P. 58. c. And hitherto concerning âer 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 â Hos 2 1 2 3 4 5. Say ye unto your brethren â That is my people Ammi and to your sisters * That is having obteyced mercy Ruhamah Plead vvith your mother plead â Or that shee is not for she is not my vvife nor I her âusband â¡ 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 âhereof 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 â Hos 1 â in the dayes of Vzziah âotham Ahaz and Hezekiah kings of Iudah in the dayes of Ieroboam the sonne of âoash 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 â 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 â 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 â¡ 2 Kin. 9. 10 ch before in Iezreel Hos 1 4 5. The accoÌplishment 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 â¡ 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
â¡ 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. â 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 â¡ 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. â5 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 â 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 â 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 â Hos 2 ch chapter there is a further explication application of â¡ Both for the judgemeÌts threatned mercies promised things spoken of in the former chapter and that the several names times of the birth of the children â 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 â¡ 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 â 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 â¡ 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 â 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
thou hast a name that thou livest and art dead Rev. 3 1. Should we novv infer hereupon as this man here doth upon the like phrase in the Prophets touching Israell that therefore baptisme and the other ordinances of God had in the church of Sardis vvere but in shew reteyned therein and could not be unto them the signes and seales of forgiuenes of sinnes and of life eternall and therefore vvere in their use of them false and deceitful as vvere the ordinances as he saith of God reteined among the Gentiles Would any man of heart and understanding endure such blasphemie Saith not the Scripture that the church of Sardis vvas one of the seuen golden candlesticks shewed unto Iohn And doth not Christ our Lord who hath the seuen spirits of God vvhose eyes are as a flame of fire accordingly approue it so to be Rev. 1 4 11 12 13 14 20. with 3 1 c. Far rather will I with Christ his Apostle esteem it to be dead in some respect yet acknowledge it a golden Candlestick and true Church of God in other respect then gather such maner of consequences as this man usually doth upon any such phrases that he meteth vvithall And this is the more to be mynded touching this doctrine of his because himself in the same treatise affirmeth that â Animad pag. 103. our reasons from Israell are impertinent to the estate of Rome there spoken off but might vvell serue for the times vvherein Iohn lived vvhen the true â Rev. 2 and 3 cha Churches vvere many of them apostate Where also he citeth in the margent Rev. 2 and 3 chapters and so this Church of Sardis for one Where I might note againe his contradicting of himself and his manifold errors in divers respects if I vvould here stand thereupon For if the estate of apostate Israell may vvel serue the times of Iohn when the true churches spoken off in the Revelation ch 2 and 3. vvere many of them apostate then it cannot be that the estate and ordinances of God had in Israell should be such as â¡ Animad p. 70 c. in this other place and throughout his treatise he would beare us in hand TheÌ also should Israel be a true church though in apostasie as here himself calleth those churches in the Revelation apostate and yet true churches Which by vvord and vvriting othervvhere he still oppugneth That vvhich concerneth the church of Rome may be touched othervvhere In the meane time we haue now ynough from these men themselues seeing the church of Sardis vvhich they say was apostate and Christ saith vvas dead is by themselues acknowledged to be a true church by the Scriptures approved for a golden candlestick So al their pretences and oppositions vanish into smoke Secondly for the place of Hoseah it self if it be understood as by putting a vvord to the text here they expound it of death in sinne yet let it be vvell considered vvhether it will therefore follow that circumcision now in Israel was not the Lords signe his seale of forgiuenes of sinne but a false and deceitfull signe in their use thereof and no better then the ordinances of the heathen The Scripture sheweth how vvhen one being called of Christ to follow him requested saying â Luke 9 59 60. Lord suffer me first to goe and bury my father Christ said unto him again Let the dead bury the dead but goe thou and preach the kingdome of God meaning Let the dead spiritually bury those that are dead bodily Shall we novv therefore hereupon gather that the circumcision then had among the Iewes vvas a false deceitful signe in their use thereof and not the Lords seale of forgiuenes of sinne and eternall life Also vvhen Paul speaking of widovves in the Church saith â 1 Tim. 1 3 5 6. Honour widowes that are vvidowes in deed c. Now she that is a widow in deed and desolate trusteth in God and continueth in supplications prayers night and day But she that liveth in pleasure is dead while she liveth Meaning she that liveth the naturall life but is dead vvith spiritual death May we now infer hereupon that the baptisme had in the church of Ephesus where Timothee thus vvritten unto â 1 Tim. 1 3. now was or in any other of the Primitiue churches wherein such widowes were was not the Lords signe of the remission of sinnes and eternall life but a lying execrable signe in their use thereof and no better then the heathens baptisme or other observations of theirs Shall the infidelitie of man make Gods trueth of none effect Shall not God be true though men be lyars Shal not his signes seales still be his true and holy ordinances though eyther Churches generally or some particular persons that enjoy them walk unworthy of them abuse and corrupt both them and themselues If some among this people that write shus yea if the Congregation it self vvherof these men themselues are should be dead in sinne having * Rom. 16.17 Gal. 5 19 20. Heb. 10 25 Iude v. 19. offended scandalously divided themselues from the church whereof they vvere as â Arrow against idolatrie p. 4 71. c. they acknovvledge that Israell did from Iudah notwithstanding all their pretences to the contrary will they therefore yeeld that the baptisme had among them is not the Lords ordinance nor his signe seale of forgiuenes of sinne and of eternall life but a lying and deceitfull signe in their use thereof and no better then the heathens ordinances Or if some in any Churches euen in the best at this day be found dead in their sinnes will they therefore infer such consequences about the baptisme other ordinances of God had among them that they are not the Lords signes and seales but lying deceitfull in their use thereof The vvord of God it self is by some made unto themselues the savour of death unto death Is it not therefore in the Lords ordinance the savour of life unto life 2 Cor. 2 14 15 16. So likevvise is it with the Lords supper as the Apostle shevveth 1 Cor. 11 18 34. Yet may vve not therefore gather such consequences thereupon as these men doe about the question in hand Thirdly their exposition of the place aforesaid being admitted it was then that Israell became dead in sinne when they offended in Baal But the vvorship of Baal in the ten tribes vvas first instituted by Achab. 1 Kin. 16. 31 32 33. And Ahab was the seuenth king of Israell and reigned about threescore yeeres after Ieroboam the sonne of Nebat that set up the Calues caused Israell to sinne 1 King 12 16 chap. And there was great difference betweene Ieroboams calues and Baals idolatrie as appeareth both by Eliahs historie vvho â 1 Kin. 18 18. c. directly earnestly set himself against the Prophets of Baal in Ahabs time that first brought them into Israell
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 â 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 â 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 froÌ 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
office and function nor the same or like equall authoritie in the church of Israel and in the administration of the holy things of God Num. 16 8 9 10 40. and 18 1 2 3. vvith 3 4 chap. 2 Chron. 29 16 34. II. Secondly the Offices of the Pastors and Teachers are themselues divers functions giuen to the church by Christ the Lord and accordingly had in the Primitiue churches Eph. 4 11. 1 Cor. 12 5 8. with Rom. 12 7 8. Object But the Apostle in Ephes 4 11. seemeth rather to joyne them together as one by the conjunction copulatiue KAI And then to distinguish them as being severall the one from the other Answ This conjunction also is sometimes used for a discretiue in divisions and in the shutting up of distributions As the same Apostle useth it otherwhere Gal. 3 8. when he saith There is neither Jew nor Greek there is neither boâd nor free there is neither male nor female c. vvhere vvord for word it is neither male and female But and is used here distributiuely and so is understood and translated neither male nor female according to the distributions used before in the same sentence And thus in the place to the Ephesians the Syriack translation vvhich is most auncient useth a distributiue particle distinguishing asvvell between Pastors and Teachers as between Apostles Prophets and Euangelists Ephe. 4 11 in Syriââ translat Not to speak of the Hebrew conjunction VAU And which the Scripture also ofteÌ useth for a discretiue as in Exo. 21 15 17. Deu. 17 9 12. Besides that the like maner of speach is used in Gen. 1.14 and Hos 3 4. c. III. Thirdly the holy Ghost bestowing the gifts of God and dividing them to every man severally as he vvill distributeth divers distinct gifts unto men for the performance of the dueties of these offices aforesaid 1 Cor. 12 4 8 11. IIII. Fourthly God worketh diversly by these offices and gifts bestowed on his church 1 Cor. 12 6 7 11 18 c. V. And Christ the Lord layeth divers vvorks and administrations upon these offices and ministers themselues besides the duties that are coÌmon to them both viz. Vpon the Pastors that they should in their ministerie more particularly use the speach of vvisedome together vvith doctrine exhort rebuke comfort and vvisely apply the vvord of God as there is occasion to the divers uses necessities and conditions of the church and people that they should also administer the Sacraments and seales of Gods grace annexed to his word and promise execute the censures and sanctions of his vvord and judgments and alvvaies stirre up al of all sorts to godlines righteousnes and sobrietie and defend the truth of God against all adversaries and finally to governe the Church in all things according to the duetie of their calling carefully vvisely and faithfully under Iesus Christ the Lord and Archpastor of his church and people 1 Cor. 12 5 8. with Rom. 12 8. Ephes 4 11 12. with Esa 66 21. 2 Chro. 13.10 11. and 15 3. 1 Cor. 10 16 21. and 11 23 26. with Mat. 26 26 27 28. Eze. 44 15 16 23 24. Lev. 10 9 10. Num. 6 23 27. Joh. 20 19 23. with Mat. 16 19. and 23 34. and 24 45. and 28 18 19 20. Epist to Timoth. and Titus Heb 13 7 17. â Pet. 5 1 4. Rev. 1 12 13 16 20. and 2 1. c. All vvhich things may well be included and comprised in the verie name of a Pastor Which is the more to be observed both for the similitude of the Shepheards whence it is taken and because the names of Offices used in the Scripture doe fitly note out the nature dueties of the Offices themselues sometimes in one respect sometimes in another Vpon the Teachers also the Lord hath laid that they should in their ministerie specially use the speach of knovvledge and instruct the Church out of the vvord of God interpreting the Scriptures teaching the knowledge of the truth vvhich is according to godlines catechizing the people elder and younger as there is occasion confuting errours convincing adversaries performing all those things that more specially perteyne to the delivering and defending of the doctrine of God faithfully and syncerely under Christ the great Prophet and Teacher of his church and people 1 Cor. 12 5 8 28 29. with Rom. 12 7. Eph. 4 11 12. with Esa 66 21. and 30 20. Neh. 8 8 9. Deut. 33 8 10. vvith Num. 16 8 9 10. Gal. 6 6. Prov. 22 6 20 21. Esa 28 9 12. Heb. 5 12. and 6 1 2. Matth. 13 52. and 23 34. Luke 2 46. and 4 16 24. and 5 17. and 13 33. vvith Deut. 18 15 22. Act. 5 34. and 8 30.31 35. and 13.1 and 15 35. 1 Tim. 1 3 4 7. and 2 7. and 3 2. and 5 17. 2 Tim. 1 11 13. and 4 1 2 3. Tit. 1 5 9. c. And these things may vvel be implied in the name of a Teacher But whether more is to be required of them as they are Teachers may further be considered As also that of old in the Church of Israell they might haue Teachers vvho vvere not Sacrificers and vvhether likewise they might not haue Teachers that were not Rulers or governours among they unles they vvere also chosen to government besides Deut 33.8 10. Neh 8 8 9. vvith Numb 16 8 9 10. and 18 1 7. 1 Chron. 6 48 49. Amoâ ââ 12 15. Mat. 13 52. and 23 34. Luke 2 46. and 5 17. compared with 2 Chron. 17 7 8 9. Iohn 3 1 10. and Act. 5 34. Finally for the distinction betvveen the Pastors Teachers office obserue hovv Ambrose repeating the place of Ephes 4 11. saith thereon I doe neither challenge the glorie of the Apostles for who will doe that but those whom the ââme of God himself chose nor the grace of the Prophets nor the vertue of the Euangelists nor the circumspection of the Pastors but I desire onely to obteyne intension and diligence about the divine Scriptures which the Apostles placed last among the offices of the Saints and ââân this that studying to teach I may learne Ambros off l. 1. c. 1. For which also see Gregorâe Nazianzen de mod And Ierome who likewise distinguish the Pastor Doctor Eph. 4 11. And among the later Writers Calvin in his Institutions treating of the ministers of the church and on Ephes 4.11 after he hath spoken of the Apostles Prophets Euangelists comming to speak of the Pastors Teachers saith thus There followe the Pastors and Teachers whom the church can never want among whom there is this difference that the Teachers are not set over the discipline nor the administration of the Sacraments nor admonitions or exhortations but over the interpretation of the Scripture that the doctrine may be kept syncere and sound among the faithfull But the Pastors office conteyneth all these things in it Calvin Institut lib. 4. cap. 3.
of wisedome is ascribed 1 Cor. 12 8. As in Israell they had ministers that vvere called Wise men Mat. 23 34. So then in the generall use of the word all the Elders and governours of particular Churches are Pastors and doe feed according to the duetie of their office 1 Pet. 5.1 2. Acts 20 17 28. And thus there were and may be many Pastors in particular churches But shall we therefore conclude that there was no particular office of Pastor in the churches no difference betvveen the teaching and ruling Elders no distinction betvveen the Pastors and Teachers office c. 10. Lastly vvhereas others also alledge this Scripture Act. 20 17 28. M. Bright on Rev. 2.1 c. to shew that by the Angell of the Church of Ephesus Rev. 2 1. is meant the whole Colledge of Pastors Elders and Bishops let these reasons aforesaid be well observed about that point also for the better fynding out and clearing of the truth in this behalf And so I proceed to note somewhat likewise about the other Scriptures before mentioned touching the matter in hand The other Scriptures are these Phil. 1 1. 1 Thes 5 12. 1 Tim. 3 ch and Tit. 1 ch 1 Pet. 5 1 2. Which all of them haue this common unto them that the like collections are made out of them as out of Acts 20.17.28 And therefore the same things may be observed about them as haue ben noted here already about Acts 20.17.28 That so I need not repeat the same things over againe and againe Onely I will briefly annexe some fewe things more concerning these Scriptures in particular 2. With that place of Phi. 1.1 where the Apostle speaketh of the Bishops of that church as being many there may be compared another place in the same epistle where the Apostle saith I intreat thee also true yokefellow c. Phil. 4 3. By which manner of speach may be observed that though there were sundry Elders and Bishops in that church yet there vvas notwithstanding also some speciall man vvhom the Apostle in speciall and more particularly called his true yoke-fellow Whether it were the Pastor or not I will not determine And who it should be rather then the Pastor that by such a peculiar attribute without particular naming of him should be intended by the Apostle and understood by them to whome he vvrote I desire to haue shevved by others The question that is made about the gender is of no vvaight For besides the matter spoken off and other circumstances of the place the Syriak translation putteth the matter out of doubt which hath it thus I entreat thee also O sonne of my yoke c. vvhich shevveth both that he spake of a man of one that was of speciall note and imployment Tremellius Iunius in their notes on the Syriak translation expound it thus The sonne of my yoke that is partaker of the same yoke vvith me vvhich art my helper in the same ministerie A metaphor taken from bulloks who being put under the same yoke are used by men to one and the same ministerie service Also Ignatius writing to the church of Philippi nameth Vitalis Bishop or Pastor of that church And here in the Apostles next Epistle which is to the Colossians he speaketh of Archippus by name touching the fulfilling of his ministerie in the church of Colosse Col. 4 17. 3. The next Scripture 1 Thes 5 12. as it sheweth that there were divers Elders in that church so the vvords there used of labouring ruling or being over them in the Lord informing or admonishing them may notwithstanding imply that there vvas distinction of place and office among them as more plainly appeareth 1 Tim. 5 17. where the like vvords are used in the Apostles speach concerning the Elders and the distinction of their office and duties And as likevvise may be observed in Hezekiahs speach to the priests and Levites and in the termes there used though he spake unto them jointly together 2 Chron. 29 4 5. compared with v. 11. Besides that Origen writeth of Gajus by name reported to haue ben Bishop of the church of Thessalonica Origen l. 10. in cap. 16. epist ad Romanos 4. Both the places in 1 Tim. 3. and Tit. 1 ch shew likevvise that there vvere sundry Elders in the churches of Ephesus and Crete Yet this hindreth not but that they had also difference of office and function among them as may appeare by comparing 1 Tim. 5.17 Ephes 4 11 12. Rev. 2 1. and Rom. 12 7 8. 1 Cor. 12 28. with the places aforesaid and may be implyed by the particular properties and dueties required of them besides the estate and practise of the church of Israell vvhich giueth great light in this behalf as hath ben observed If any understand these places in 1 Tim. 3. and Tit. 1 ch to speak of such Elders onely as were ministers yet that vvill be no hinderance neyther For seeing the Priests and Levites in Israell vvere all of the tribe of Levi and lineally descending one from another according to their kinred vvhich novv is not so in the Pastors and Teachers for a lineall descent one of another according to kinred though otherwise they succeed and follovv one another in their place and function and now the Pastors Teachers are by the Lord taken out of the Gentiles and become answerable to the Priests and Levites Esa 66 18 21. and Jer. 33 15 22. therefore vvas it needfull that there should in speciall manner be mention in the Apostles vvritings * The like may be observed about the Deacons âho are in diverâ things much answerable to the Levites in Israel as to the Leviticall Treasurers c. of their offices and of their properties qualities and dueties c. Which needed not so much to be about the ruling Elders chosen out of the people who are answerable to the like Elders in Israell notwithstanding the differences of estate are stil to be endowed with like qualities as those Elders were as may be seen by observing the qualities mentioned in Exod. 18 21. and Deut. 1 13 15 16 17. compared also with 1 Cor. 6 5. and 12 28. Rom. 12.8 1 Tim. 5 17. And here let it be considered vvhether if a Synagogue of the Ievves or many thereof were converted to the Christian faith the rulers of the Synagogue becoming Christians might not novv be taken or kept still to be ruling Elders of the church such as we read off Acts 13 15. and 18 8. and Mar. 5.22 c. whereas the Priests Levites comming to the faith as divers did Acts 6 7. they vvere necessarily to leaue their Leviticall office and then being fit might become ministers of the Gospel and so continevv in that ministration employment as before they did in the other Heb. 9 6 7. and 13 10. with Acts 4 36. and 11 22 26. and 13 1 5. c. Rom. 15 16. 1 Cor. 9 13 14. and with Esa 66 21
these allegations out of the Scripture Another allegation about the matter aforesaid is taken out of auncient writers Park Polit eccles p. 236. c. shewing that in some churches heretofore there were two Bishops or Pastors in one and the same office in one church at once As namely that there vvas in the church of Ierusalem at once Narcissus and Alexander and in the church of Hippo Valerius and Augustine in Rome Felix Liberius in Nazianzum Gregorie the father Gregorie the sonne c. Euseb l. 6. c. 7.9.10 Sozomen l. 4. c. 14. August epist 110. Gregor Nazianz. epist ad Gregor Nyssenum Whereabout may be considered I. Whether this vvas ordinarie or extraordinarie If ordinarie how is it then that the same other auncient vvriters doe usually still make mention but of one in one church at one time as in their vvritings everie vvhere may be seen If extraordinarie and upon some speciall occasions what then vvas the ordinarie course that vvas otherwise kept and observed usually II. By the instances alledged it appeareth that there were but two of these Bishops in these churches at those times Whereas by the Scriptures alledged and the generall acknovvledgement almost of all there may be many Elders or Bishops in a church and far moe then tvvo Yea if there were but one pastor one teacher one ruling Elder in a church there vvould yet be moe Elders or Bishops then two at once III. The tvvo aforesaid also vvere both of them teaching Elders and Ministers of the vvord and Sacraments vvhereas the Scriptures shevve that there vvere and should be in the Church both teaching and ruling Elders IIII. The vvriters vvhich mention these note some special occasions thereof as that it was in case of old age or sicknes or special good liking and approbation of the parties and returning to the churches and places from which through troubles or otherwise they had some vvhile ben absent or other the like and some difference vvithall observed betvveene some of them Which is also duly to be regarded For vvhich see the ââters and places aforesaid V. The time moreover is to be noted when this vvas done Which by the instances alledged appeareth to be some good vvhile after the Apostles dayes Whereas the question is concerning the primitiue institution and practise from the beginning VI. Also if such examples in later times so recorded by these writers should be respected vvhy should not then the other examples of former times recorded by the same and other Writers likewise VII And finally the onely sure ground of truth and end of controversies in Religion is the word of God vvherevvith so far as the auncient Writers accord their testimonies vvritings may in their place well be regarded According to it therefore I leaue these things vvith the other before alledged out of the Scriptures to be considered discussed And hitherto of the latter braunch of this question Novv furthermore note withall that how ever it be for the matter in hand touching the Pastors and other Elders of particular churches yet still it lyeth on them who receiue or plead for Diocesan and Provinciall churches Pastors or Bishops that they shevv such churches and Pastors planted by the Apostles at the beginning For if it cannot be shevved that the Apostles by vertue of their commission from Christ established such Diocesan and Provincial churches and Bishops who then may establish or submit unto them If they vvho were the Master-builders under Christ did not set them up vvhat povver then is there under heauen that may erect them and what homage is it that a Christian soule can with good conscience yeeld unto them in this behalf 2. The churches must be such and so established as the Lord appointeth and approveth in his vvord Revel 1 12 20. And everie officer in the church must in a due regard be counted a meÌber in the body of Christ Rom. 12 3 8. 1 Cor. 12 12 28. Ephes 4 4 16. And none may set members in the body of Christ but the Lord himself 1 Cor. 12 18 28. c. Euen as on the coÌtrarie none may keep out despise or abandon those vvhom the Lord hath appointed to be in his church and to continevv therein to the end of the vvorld Rom. 12.6.7.8 Ephe. 4 11 12. with Esa 66 21. 1 Tim. 3.1 15. and 5 3 9 17. with 6 13 14. and with Mat. 28.18.19.20 Luke 10.16 and 12 42 43. Ioh. 13 20. 1 Pet. 5 1 4. Rev. 1 16 20. and 2 1 8 c. 3. Moreover the functions duties of such Prelates if they be members of the body of Christ are to be shewed out of the word of God as vve see done for the Officers of particular churches Rom. 12 6 7 8. Ephes 4.11.12 vvith Esa 66.21 1 Thes 5.12.13.24 1 Tim. 5.17 Rev. 2.1.8 c. and as vvas in Israell for the hy Priest and for the other Priests and Levites besides that vvhich was in their cities and Synagogues Exod. 28. and 29. Lev. 1 16 chap. c. Num. 3 and 4 and 8. Deut. 16 19 chap. Josh 21 chap. 1 Chron. 23 26 ch Luke 4 16 20. Act. 13.14.15 c. 4. The place also and manner vvhere and hovv such Bishops doe and can meet together with the rest of the body whereof they are members that is with their Diocesan and Provinciall churches is to be shewed in their practise agreable to the Scriptures as may be done for the Pastors of particular churches and their assemblies Rev. 1 20. and 2 and 3 ch vvith Acts 20.17.28 Rom. 12.4 8. Col. 4.16.17 1 Thes 5.12.13.14.27 Heb. 13.7.17.24 Jam. 2.2 vvhere the Apostle calleth the assemblies of Christians Synagogues vvhich as I noted before may haue reference to the Synagogues of the Ievves Mat. 4 23. Luke 4 16 20. Acts 13.5.14.15.42 and 14.1 and 17.1.2 and 18.4.7.8 c. As also Ierusalem was the place whither the Iewes were bound to come thrise a yere and where the high Priest and the other Priests and Levites that ministred there were bound to sacrifice and performe the other duties of their callings for the vvhole church from time to time according as the Lord particularly appointed in his word 5. Yea the higher and greater that the members and functions are which the Lord hath set in his church the more undoubted it is that they are specially described in his word and the more needfull both for the church and the Officers themselues to haue certain knowledge and assurance thereof As was for the chief Priests other officers of the church of Israell Necessarie therefore it is that the Diocesan and Provinciall Churches if any such vvere planted by the Apostles and the office entrance administration of Diocesan and Provinciall Bishops vvhich challenge to be chief in the church and distinct from the Pastors and Bishops of particular churches should be shewed out of the Scriptures by such as hold would uphold them if they
or others that are not tyed to any particular churches I leaue it to be considered discussed by the vvord of God vvhether such be not sometimes raised up of God extraordinarily or having an ordinarie calling may upon speciall occasion be sent out by Princes as of old was done by Iehoshaphat king of Iudah or be called and allovved to teach by the Vniversities and Governors thereof or designed by particular churches or approved by the Pastors and Presbyteries of one or moe churches or by some other good and lawfull meanes be admitted appointed to the performance of the duties aforesaid according to the rules and examples had in the vvord of God 1 King 19 16. Amos 7 14 15. Mat. 9 36 37 38. and 21 23 25 34 36. Luke 1.17 2 Chron. 17.7.8.9 Sal. Song 8.1.2 or 8.9 Acts 8.4.14.26 and 11.19.22 and 13.1.2.3 1 Tim. 4.14 with 2 Tim. 1.6 and 2.2 Revel 11.3.4.10 and 18.24 Some write â M. Brou on Rev. 11. p. 108. 109 that among the Ievves such as vvere taken to be Doctors or Teachers for to teach the people were first held to be very learned and that then some of the Sanedrin laid their hands upon such a one and said Rabbi take thou authoritie to teach what is bound and vvhat is loose Maymon in Sanedrin And then might Christ vvell haue reference thereunto Mat. 16 19. and John 20 23. Which point I thought good here to note downe and to leaue it to further observation As also vvhether some like course may not or should not still be used for the orderly calling of Teachers and ministers to the office and work of the ministerie in the time of the Gospell And finally vvhat may be intended by those words of the Prophet vvhere Esay prophecying of the time of the Gospell and calling of the Gentiles bringeth in the Lord speaking thus And I will also take of them of the Gentiles for Priests and for Levites saith the Lord. c. Esa 66.21 22. Where all the vvords are vvell to be observed when he saith And also I will take saith the Lord of the Gentiles for Priests and for Levites c. For in deed the Lord himself took the Priests and Levites out of the tribes of Israel to be the ministers of the Sanctuarie and to minister therein still on age after age one after another untill the time of correction at Christs comming Exod. 28 and 29. Lev. 8. and 9. Numb 8. Deut. 10.8 and 33.8 11. 1 Chron. 15 2 3 24. 2 Chron. 29.4 11. with Heb. 9.6 10. c. Whereas the ruling Elders and Governors vvere then at first appointed to be chosen by the people Deut. 1.9.13 and 16.18 And vvhat also by the Apostles speach vvhen speaking likevvise of the ministeriall offices of the Gospell he saith that Christ ascending up on high gaue gifts unto men And that he gaue some Apostles some Prophets and some Euangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the ministerie for the edifying of the body of Christ till we all come into the unitie of the faith and of the knovvledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnes of Christ Ephes 4.11.12.13 Where likewise there is no mention of the ruling Elders as not being appointed for the vvork of the ministerie and being also before plainly ynough and sufficiently designed in the Elders of the church of Israell But the speach here is onely of the ministers of the Gospell vvhere again al the words are to be observed both touching the giver Christ himself ver 1 and 11. and the severall offices of ministerie giuen ver 11. the use ver 12. vvith the durance and continuance of them ver 13. For although the offices of the Apostles Prophets and Euagelists be not novv in any particular mens persons as they were then yet the fruit of them abideth still and is perpetuall in their writings and labors in the foundation layd once for all and in the plantation of the churches according to the ordinance of Christ Mat. 28.18.19.20 John 15.16 1 Cor. 3.10.11 and 4.9.10 Eph. 2 20. and 3 5 6 7. and 4 8 13. 1 Tim. 3 1 15. and 6 13 14. 2 Tim. 2 2. Rev. 21 14 19 20. And the offices of Pastors and Teachers answerable to the Priests and Levites in Israell Esa 66 21. Ier. 33 18 22. are still to endure in the church for the work of the ministerie age after age to the end of the vvorld And vvhether therefore the Lord hath not still preserved his ministerie though corrupted as he hath also done his seale of Baptisme through the corruptest times that ordinarily such a calling should alvvay be had thereunto of al Pastors and Teachers as we may be assured it is derived from Christ himself by the Apostles Euangelists and other ministers of Christ from the beginning unto this day and shall likewise still be continued untill the appearing of our Lord Iesus Christ Ephes 4 11 12 13. compared with Esa 66 21 22. and 59 21. Jer. 33 18 22. and vvith Mat. 28 18 19 20. Act. 14 23. and 20 17 28. 1 Tim. 3 1 15. and 5 22. and 6 13 14. 2 Tim. 2 2. Tit. 1 5. Heb. 12 28. 1 Pet. 5 1-4 Rev 1 4 11 19 20. 2 1 8. c. and 7 16 ch and 10 7 11. and 11 10 11 12. and 14 6 18. and 18 24. and 21 and 22 chap. CHAPTER VIII Touching the exercise of Prophecy VVHether in the churches vvhere there are men indued vvith fitte gifts there should not be had the exercise of Prophecy for interpreting of the Scriptures disputing of points of religion propounding of objections ansvvering of questions fitly and needfully made and such other good uses profitable for the church and the edification thereof in the truth vvhich is according to godlines And this exercise also to be done not onely by the Ministers of the vvord Specially such as employ themselues in the study of the Scriptures but by others also having gifts that are fit and able thereunto Yet alvvaies so as al things be done decently and in order Rom. 12.6 and 1 Thes 5 20. compared vvith 1 Cor. 12 7. and 14 chap. Luke 2 46 47. with Ioh. 7 14 15. 1 Pet. 4 10 11. 2 Tim. 2 2 15 16 23. vvith Act. 15 1 2 6 7 22.32 and 17 2 3. and 18 4 26. and 19 8 9 10. Mat. 13 52. Also 1 Sam. 10 5 10 12. and 19 20 21 23. 2 King 2 3 5 7. and 4 38. and 5 22. and 6 1. Amos 7 14. with 1 Cor. 14 1 40. 1. Because this order and exercise vvas in Israell and in the primitiue churches Luke 2 46 47. Act. 17 1 2 3. and 18 1 4 24 26. and 19 1 8 9 10. vvith Rom. 12 6. 1 Cor. 12 7. and 14 ch 1 Thes 5 19 20. 1 Tim. 1 3 4. and 2 Tim.
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 â 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 â 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
A CHRISTIAN PLEA Conteyning three Treatises I. The first touching the Anabaptists others mainteyning some like errours with them II. The second touching such Christians as now are here commonly called Remonstrants or Arminians III. The third touching the Reformed Churches with vvhom my self agree in the faith of the Gospel of our Lord Iesus Christ Made by FRANCIS IOHNSON Pastour of the auncient English Church now sojourning at Amsterdam in the Low Countreyes Esa 50.5.6 The Lord hath opened myne eare and I was not rebellious neyther turned away back I gaue my back to the smiters and my cheeks to them that plucked off the haire I hid not my face from shame spitting Ier. 15 19. Thus saith the Lord If thou returne then wil I bring thee againe thou shalt stand before me if thou take forth the precious from the evill thou shalt be as my mouth let them returne unto thee but returne not thou unto them 2 Tim. 4 7 8. I haue fought a good fight I haue finished my course I haue kept the Faith Henceforth there is layd up for me a crown of righteousnes which the Lord the righteous Iudge shall giue me at that day and not to me onely but unto them also that loue his appearing PRINTED In the yeere of our Lord 1617. To the Christian Reader Grace mercy and peace be multiplied in Iesus Christ. CHristian Reader I do here present unto thee three Treatises joyned together in one book which I wish may proue as profitable to the Church and people of God as they are needful for this age estate of things wherein we liue Whereabout there are some few things that I would advertise thee before thou come to read the treatises theÌselues 1. That thou wouldest obserue how our Lord Iesus Christ giving ordinances to his Church under the Gospel hath derived them from the practise particulars had among the Iewes of old varying therefroÌ as litle as might be in such a different estate For example as they had their Synagogues so haue we our particular churches and assemblies Psal 74 8. Mat. 4.23 9.35 with Act. 20.28 Col. 4.16 Rev. 2.1 c. They had in their Synagogues the ministration of the word of God and prayer so likewise haue we Act. 13.14.15 15.21 16.13 with Act. 2.42 1 Cor. 14.3.15.16 1 Tim. 2.1 4.13 They had for ordinarie Sacraments seales of Gods covenant CircumcisioÌ the Passeover See M. Brought on Dan. 9.25 26 27. with that he alledgeth out of R. Moses ben Maym. in Asure biah perek 13. And Ioseph de bel Iud. 6. cap. 31. And Paulus Burgens in Psal 112. Tremell Scaliger de emendat tempor l. 6. And Beza on Matt. 26.20 we haue likewise baptisme the Lords supper answering thereunto Touching baptisme also our Lord took it as some haue observed froÌ the Jewes baptizing of Proselytes washing of theÌselues froÌ uncleannes which was knowen usual among theÌ And the Lords supper likewise froÌ a custome observed among the Iewes at the Passeover at the end of the celebration wherof the fathers of families were woont to take a cake of bread after the blessing thereof to break distribute it to the coÌmunicaÌts as also after that a cup of wine in like sort Whereunto that may haue reference which David speaketh saying What shal I reÌder to the Lord for all his benefits towards me I vvil take the cup of salvation and cal on the name of the Lord. Psa 116.12 13. They had Sacrifices which led theÌ to Christ who was then to come to dye for our sinnes we haue in stead thereof the Lords supper which coÌfirmeth unto us that Christ now is come hath dyed for our transgressions the memorial whereof we doe stil obserue shewing forth his death til he come againe at that great day Lev. 1. c. Esa 53.7 10. Dan. 9.24.26.27 with Ioh. 1.29 1 Cor. 5.7 10.16 11.23 c. They had the Sabbaths and Feast dayes for the solemne worship of God in stead whereof we haue the Lords day Exo. 20.8 Lev. 23. ch Esa 66.23 Zac. 14.16 19. with Act. 20.6.7 Rev. 1.10 They had Priests for offering the Sacrifices that were types of Christs death we haue Pastours for celebration of the Lords supper a memorial of his death passion now performed and still thankfully to be remembred Exod. 28. Lev. 1. Num. 16. 2 Chron. 35.1 Ezech. 43 44. 45. 46 c. with 1 Cor. 10. 16. 11.23 Ephes 4.11.12 Col. 4.17 They had Priests Levites we Pastours and Teachers for the work of the Ministerie Num. 18. Deut. 33.8 11. 2 Chro. 35 ch Esa 66.21 with Ephe. 4.11.12 Rom. 12.7.8 They had for government besides Priests and Levites Ruling Elders also of the chief of the Fathers of Families among them and we haue for government besides the Pastours and Teachers the Ruling Elders also taken out of the people in that behalf And so as they had a Synedrion or Consistorie of Elders consisting of Priests Levites and Fathers of Families of the people among theÌ so haue we a Presbyterie or company of Elders consisting likewise of Pastours Teachers and Ruling Elders chosen out of the people for the churches government Deu. 19.17 2 Chro. 19.8 Jer. 19.1 with 1 Tim. 5.17 Rom. 12.7.8 1 Cor. 12 28. Act. 20.17.28 Heb. 13.7.17.24 They had for the Treasurie the Leviticall treasurers other the like to whoÌ that busines was committed we haue the Deacons for that use service in that church 1 Chro. 26.20 28. 2 Chron. 31.12 c. Neh. 13 13. with Act. 6. 1 6. 1 Tim. 3. 8 13. They had for censures Niddui Cherem and Schammatha Seclusion Cutting off utter devoting to judgment till the Lords comming at that day We also haue the use of Suspension of Excommunication of Anathema Maranatha Num. 19 ch Esa 66.5 Iude v. 14 22.23 Luke 6.22 2 Thes 3.6.14.15 1 Tim. 1.20 1 Cor. 5.5.11.12.13 16.22 Finally they had Ierusalem where God set his name and the Temple where he dwelt among them whither he required them to come with their sacrifices c. Which typed out unto us not onely the Vniversall church but the particular churches also of Christians where the Lord setteth his name dwelleth among us by his spirit calling us thither to eate at his Table and in all things to worship serue him according to his word Deu. 12.5 6.7 16.2 Psa 26.6 7 8. 27.4 36.8 9. 65.4 132. Esa 27.13 66.23 Dan. 8 11.13.14 11 31. with Mat. 28.19.20 1 Cor. 3. 16.17 2 Cor. 6.16 2 Thes 2.4 Rev. 3. 12. 21. 2. c. By this may also appear how M. Ainsw in his plea against M. Smyth about the Ministerie worship government of the Church wrote once well if he could haue kept unto it wheÌ he asked him saying What one thing haue we in the worship of God which
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 theÌ I set down reasons but one way answer the objections to the contrarie For others of theÌ 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 theÌselues 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 â 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 froÌ 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 froÌ vvhich they would not be reclaimed by any meanes Neither doth it availe theÌ that some others joyned hand in hand with theÌ becoming as Simeon and Levi did brethren in evill In such cases we must still remeÌber and obserue what Iacob the Patriark said O my soule come not thou into their secret unto their â 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 â 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 â 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 â 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 â 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
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 brokeÌ 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 spokeÌ 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 ElectioÌ ch 1. p. 221 Of Gods decree of ReprobatioÌ 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 administratioÌ 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 coÌmunicating 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 ExcoÌmunicatioÌ 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 soleÌnizatioÌ 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
25 26. and 12 43 ââ 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. Eââ 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 ãâã none vvho haue but an Idol baptisme and lying signe themselues ãâã 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 ãâã and 6 19 20 21. Jer. 10 8. Psal 115 4 8. 1 Cor. 10 7 14. Ioh. 5 21. Rev. 21 8. and â2 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 ââââgh repentance fyndeth mercy vvith God for a lye yet a lye is a lye ãâã and an Idoll vanitie Zach. 10 2. Ier. 10 8. Ioh. 8 44. and 14 6. and 17. ãâã with 2 Cor. 6 14 15 16. VIII Nor doe they indeed repent who still reteyne such baptisme ãâã 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 afoââ 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 hââ Ghost and vvith fire As for the outvvard vvashing vvhich vve had it need not beââ peated c. And afterward say â 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 moââ 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 Minâsters 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 tââ gotte it themselues by comming to the Lord in true faith and repentance Which plaine Anabaptistrie and covert Popery and Arminianisme Whereââ 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 tââ outvvard it conteyneth Anabaptistry 4. And that moreover so as if they had dyed themselues in their iâfancie they had not then had the Lords baptisme nor had ben baptizâ vvith the Holy Ghost And as not themselues so neyther any other iâfants 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 Aââ holding them â Animad p. 68.70 72. 75. 82. 93. 96. âustis pag. 121 278 463. not to be under the covenant of God nor to haue tââ Lords baptisme for a signe unto them of his covenant and a seale of tââ righteousnes of faith in Iesus Christ but that he hath broken the covânant euen on his part also and hath giuen them a bill of divorce pâââ 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 bâptisme at all according to their ovvne opinion confirming the covenaââ 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 ââââced from the Lord. Let them chuse which they vvill and shew hovv ââr ovvne estate can be warranted by the vvord of God and how their âânions and courses agree with the doctrine of the Scriptures concerâââg the covenant of God and the eternity thereof the sacrament of baptisme and the ministration thereof the mediation of Christ and the âânt thereof both for confirmation of the covenant and comfort of the Sacraments vvhich are giuen and continued by the Lord as signes and âââdes 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
repeating the negatiue particle in the latter clause as al interpreters usually doe in Psa 9 18. or as some translations haue it ver 19. Which then also will haue his vvaight for the matter in hand And the more considering that the Lord othervvhere in this prophecy denounceth this Woe against them saying Woe unto them vvhen I depart from them Hos 9 12. And hitherto of this Chapter and the type conteyned therein vvhich about this question is much to be observed Leaue we novv this chapter and come to the other following we find therein that this Prophet himself doeth still afterward throughout his prophecie stile them â My people which sheweth that the other of Lo-ammi Hos 1 9. was a prophecy not yet performd Ammi acknowledge them yet stil to be the people of the Lord and the Lord to be their God applying unto them the terme of the covenant from thence deducing sundry arguments of reproof and exhortation according as his calling and their estate required A namely about their idolatrous worship marying vvith straungers seeking unto thâ Assyrians and Egyptians c. Of which because I haue spoken â here beforâ and shall haue occasion hereafter to note some things againe out of thiâ Prophet I will not now therefore insist upon the particulars but onelâ refer the reader to these and the like places in this prophecy to be compared also vvith the like in other of the Prophets â Pag. 61 62 63. viz. Hos 4 6 8 12. and â 4 6 7 13. and 6 4 5 6 7. and 7 8 10 11. and 8 1 8 9 11 12. and 9 3 15. and 11â 7. and 12 2 3 4 5 6 9 14. and 13 4 5 11 13 16. and 14 1. And thus much her of things to be observed out of this prophecy it self Now if we compare herewith the historie and other Prophets mucâ more light vvill yet appeare hereabout The historie speaking of Bâsha the third king from Jeroboam the sonne of Nehat noteth hovv the woâ of the Lord came to Iehu the sonne of Hanani against Baasha saying â 1 King 16 1 2. Forasmuch as I haue exalted thee out of the dust and made thee prince over my peopââ Israell and thou hast vvalked in the vvay of Ieroboam and hast made my people Israel sinne c. 1 Kin. 16 1 2. Which sheweth that the Lord now accounted Iâraell to be his people As we haue the like â 2 King 9.6 in the Lords speach to Ieâââ the tenth king of Israell after Ieroboam to whom the Prophet annoiâting him said Thus saith the Lord God of Israell I haue annoynted thee king or the people of the Lord euen over Israell 2 King 9 6. Of which I haue spoke here â P. 58. c before more particularly And most of all in the historie of Johoaââz and Joash the eleuenth and twelfth kings after Ieroboam vvhere it ãâã recorded that vvhen Hazael king of Syria had oppressed Israell all the âayes of Iehoahaz â¡ 2 Kin. 13 23. the Lord was gracious unto them and had compassion on them ând had respect unto them because of his covenant with Abraham Isaac and Iacob and âould not destroy them neyther cast he them from his presence as yet 2 Kin. 13 23. By which againe it appeareth that yet they vvere still accounted the Lords âeople and he their God who notwithstanding their sinnes deserved otherwise yet was gracious unto them because of his covenant and had not ââast them from his presence as yet Of vvhich also I haue spoken before But âhese things are of such waight use about the questions in controverââe as we cannot ynough obserue and regard them as we should and in respect whereof I may wel omit other things that might be observed âut of the historie hereabout For the Prophets Amos who prophecied as Hoseah did in the âayes of Ieroboam the sonne of Ioash the thirteenth king from the other Ioroboam aforesaid sheweth the same things both for mercy and âudgment to Israel throughout his prophecy and in the seuenth eight chapters under types similitudes other then those which Hoseah had Amo. 7 ch âut tending to one and the same end As when â ver 1 2. by grassehoppers formed by the Lord he noteth out famine or more easie incursions of enemies to âome upon them Amos 7 1 2. And â vst 4. by the Lords calling to contend by fire figureth out greater and heavier punishments as the great troubles and âaughters among themselues and the sore vvarres and calamities that âhould come upon them by forreine enemies as by Tiglath-pileser c. Amo. 7.4 5 6. The â¡ Amos 7 2 6. mitigation of both vvhich judgments that they were âot wasted up by them Amos obteyneth of the Lord by prayer whereân he useth reasons respecting the covenant and mercy of the Lord Of âhich see before pag. 63. And lastly â Amo. 7 7 8. by the Lords standing upon a wall tryââ by a plumbline with a plumbline in his hand * Chap. 8 1 2. by a basket of Summer fruit c. ââoresheweth the destruction of the kingdome of Israell the end overâhrovv of their estate both ecclesiasticall civill vvhen the Lord would ââare them no longer nor passe them over any more but deliver them inâo the hands of the â¡ Salmanassar Esar-Haddon 2 Kin. 17. Ezr. 4 2. kings of Assyria to be ruinated wasted and caryed âway out of their owne land c. Amo. 7 7 8 9 11 17. Which how fitly âirectly it agreeth with the prophecy types of Hoseah mentioned beâore and vvith the historie it self I need not stand here to declare having ãâã lately spoken thereof Onely by the way let me vvish the Reader here to obserue how the âord hath a plumbline in his hand which when he set in the midst of his âeople Israell trying out theit uneuenes and incorrigible iniquitie he âould not then passe by them any more but overthrew their estate and ârought upon them their deserved punishment like as a â Amo. 7 7 8. vvith Psal 62 3. Esa 30 13. vvall that beââg tryed by a plumbline found to be uneuen bovved swolne with âreaches that cannot be amended is therefore overturned and throvvne dovvne Thus teaching all Churches and people to be carefull in time to redresse their erroneous and sinfull vvayes and courses and in all things to conforme themselues and their estate according to the word of God least otherwise the Lord comming to take the plumbline in his hand and finding their estate to be uneuen and incorrigible he then spare them no longer but bring upon them condigne punishment as he dealt of old vvith his people Israell and since hath done the like with divers christian Churches from time to time But to returne to the point in hand the Prophet Esay maketh the matter yet more playne when prophecying in the
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 â Mic. 1 1 5 13. 2 Chr. 28 2. joyne them together shew that the transgressions of Israel were found in Judah yea that â 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 â 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 â¡ Note this well well serue for the times wherein John lived â 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 â Rev. 1â 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 â 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 â 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 covenaÌt 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 coÌcerning Israel vvhen they vvere in apostasie as when Eliah said unto Ahab â 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 â 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 â 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 â¡ 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 â 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 â 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 â 1 King 22.40 Achaziah possessing Jah or taking hold on the Lord â¡ 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
in their idolatrie and chose rather to suffer affliction and death it self so as Ierusalem vvas filled vvith innocent blood 2 King 21 1 16. and 23 36 37. and 24 3. 4. Dan. 11 31 32 33. with 1 Machab. 1 ch and 2 Mach. 6 7 ch and Heb. 11 35 36 37 38. Yet was Iudah still acknowledged by the Prophets to be the church and people of God as hath ben shewed here before and may be seen throughout the historie and their Prophecies 3. And when Esay vvas enjoyned by the Lord in Ahaz dayes to bynd up the Testimonie and scale the Law among his disciples so keeping it from the wicked and perverse that stubburnely despised the word of God communicating it onely with the godly Esa 8 16. with 7 1. 2 Chron. 28 chapt yet euen then also he acknovvledgeth them to be the house of Jacob from whom the Lord hid his face and the people of God that should seek unto him to his law testimonie Esa 8 17 19 20. with 1 3. and 3 15. 10 2 24. 4. The Prophet Amos also teaching the people to avoyd al places assemblies of idolatrie and false vvorship did not onely teach them not to seek Bethel nor to enter into Gilgal which vvere places in Israel but taught them also not to passe over to Beershebah vvhich was â 1 Kin. 19 3. a city in Iudah Amo. 5 5. Yet did he acknovvledge them to be the familie of Israell which God brought out of Egypt and the people of God euen Jacob the Lords covenanted people c. as I haue shevved more largely â Pag. 62 83. here before Amo. 3 1 2. 5 1. and 7 2 5 15. So vvhether it be Iudah or Israel consequently other Churches better or worse they may be acknovvledged for the churches and people of God and yet must be left vvhen they stand in apostasie schisme idolatrie c. and not be communicated vvithall in such sinfull estate and transgression 5. Here therefore is to be observed that as they are the church and people of God none are to leaue or refuse communion with them but onely as they stand in apostasy schisme false vvorship c. Neyther Israel nor Iudah might be left nor the Temple in Ierusalem as they were the people and Temple of God but as Ieroboam caused Israell to sinne setting up the calues at Dan and Bethell c. as Manasseh polluted the house of God and caused Iudah to sinne vvith his idols Antiochus profaned the Sanctuarie and compelled the Iewes to transgresse the Law of God c. Yea euen touching the Church of Rome also in particular vve neyther doe nor may leaue it as it is the Temple and church of God but as Antichrist sitteth therein opposing and exalting himself aboue all that is called God or that is divine polluting the Temple and vvorship of God c. Rom. 1 7 c. compared with 2 Thes 2 4. and Rev 11 1 2 3. c Which being observed vve doe and may yea and ought to acknovvledge reteyn any doctrine of trueth ordinances of God stil had among them and yet are bound to leaue their corrupt and sinfull estate and in obedience to God according to his word to returne to the auncient estate of that and the other primitiue churches as they vvere planted by the Apostles in the fayth and order of Christ Rev. 14 9 12. and 18 4. and 22 14. with Jer. 6 16. and 18 15. Song 1 7 8. 6. Moreover it is vvell known that among such as doe much urge this objection there are some vvho haue left the French reformed Church in Amst for some things now had continued in that church Whereupon it will necessarily follow that eyther they hold a true church may be left for some things had among them and yet be held to be the Church of God notwithstanding or els that they hold not the French church aforesaid to be the church of God in their estate Let them novv tel vvhether 7. It is also Popish to hold that the church cannot erre And Anabaptisticall to think that when a church so erreth as it falleth into idolatry apostasie or the like transgressions then they cease to be the church and people of God any longer and very Popish again in deed irreligious under the title of the church of God to urge all eyther to walk as themselues doe what ever transgressions they haue against the word of God or els to account theÌ hereticks schismaticks seditious singular new fangled that refuse so to doe endevouring to vvalk in the faith and order of Christ in all things according to the word of God 8. Whereupon it cometh to passe in this case as heretofore it did when that was counted heresy in the Apostles and primitiue Churches which vvas not so in deed Act. 24 5 14. So now at this day both by Papists and others that is often esteemed to be schisme which in deed is not so True it is that schisme is very carefully religiously to be avoyded vvhether it be factious division in the Church or scandalous departing from it 1 Cor. 11 18 19. Rom. 16 17. Heb. 10 25. Iude v. 11 16 19. God hath set an order in his church and appointed bounds and limits which none âhould transgresse Col 2 5. 1 Cor. 14 33 40. 1 Thes 5 14. Iude ver 19. with Psal 17 4. Schismes and divisions hatred and variance emulations and vvrath strife and envyings are among the works of the flesh of vvhich the Apostle teacheth that they vvhich doe such things shall not inherit the kingdome of God 1 Cor. 3 3 4. Gal. 5 19 20 21. But on the other hand syncere obedience unto God and an holy keeping of the fayth worship order which he hath once giuen unto his church is very carefully also to be reteyned and religiously to be performed notwithstanding the prohibition or opposition of any Princes Prelates people churches or other persons vvhosoever For the Lord hath promised to shevv mercy to those that loue him and keep his commandements and threatned to visit the iniquitie of such as hate him and follow their ovvne inventions misconceived courses in his vvorship service c. Exo. 20 4 5 6. Lev. 10 chap. Numb 16 ch Esa 29 13 14. and 65 2 7. Jer. 6 14 17. and 18 15. Mat. 15 7 8 9. and 28 20. Col. 2 5. 1 Tim. 6 13 14. Iude v. 3 23. Rev. 2 10 24 25 26. and 14 12. and 22 14 18 19. But here it will be demaunded when how we may knovv the estate of any church or churches to be such as we may leaue it or not Touching vvhich question although I had rather heare learne of others then set dovvne myne ovvn mynd specially considering vvhat Opposites I haue of sundry sorts and vvhat great difficulties and waighty consequences doe follovv about this matter every way Yet
being desirous that the trueth and vvill of God herein may vvhat in us is be found out and observed I am not unvvilling to note downe some fevv things that I haue observed from the word of God hereabout leaving them to be examined by the Scriptures and both other things also to be annexed and these things withall to be further or otherwise observed as shal be found to be most according to God and godlynes And these they are viz. That no churches of God are to be left though having or falling into errors and corruptions 1. If their constitution be such as the Churches and Pastors thereof stand as touching their ecclesiasticall estate immediately under Iesus Christ as did each of the churches of Asia with the Angels thereof and all the other Primitiue Churches planted by the Apostles c. Rev. 2 1 7 12 18. and 3 1 7 14. Act. 14 23. and 20 17 28. with the churches at Rom. Cor. Gal. Eph. Phi. Col. Thes c. 2. If they also haue and reteyne povver vvithin themselues to redresse any errour or corruption and to receiue any truth of God as it shal be revealed unto them and they perswaded thereof by the vvord of God As may be seen also in the Churches aforesaid 3. And if the Ministers and other members of the church be not urged in their owne persons to any thing wherein they should sinne and transgresse the lavv of God but be left free for themselues and their owne practise to keep the lavves and ordinances of God according to their places and occasions As may be seen in the church of the Iewes wherein vvere corruptions sundry times and of sundry sorts vvhere yet the Prophets and other godly persons in divers ages and Christ himself his disciples thus lived among theÌ See 1 Kin. 14 21-24 and 15 1 2 3. c. with 2 Chron. 12. 13. and 14 ch c. For vvhich see the historie and estate of the Iewes in the time of the Judges and of Rehoboam Abiiah c. Also Esa 1 1. c. Ier. 1 1 2 3. c. Ezech. 1 and 2 and 3 and 16. and 20 ch c. Dan. 1 1 8. and 9 23. Mic. 1 1 11. c. Zeph. 1 1 c. Hag. 1 1 c. Zach. 1 1. c. Mal. 1 1. c. with the historie in Ezra and Nehemiah And Matt. 3 ch and 4 23. and 23 ch and 26 17 20. Luke 1 5 6 8 9 10 21. and 2 21 22 23 24. and 4 16 20. and 21 37 38. Joh. 2 13 23. and 6 4. and 11 55. and 13 1. Act. 13 14 14. and 17 1 2 3. 4. Lastly if they doe not obstinately refuse the truth way God wheÌ it is manifested unto them perversely withstanding it themselues speaking evil thereof before others reviling persecuting such as teach or receiue it c. As may be seen in the said Church and Synagogues of the Ievves vvhich were not left untill they came to this untoward and perverse estate and condition For which see the historie of the Euangelists and Acts of the Apostles particularly Act. 2 40. and 7 51 52. and 13 14 45 51. and 18 6. and 19 8 9. and 28 23 28. 1 Tim. 6 3 4 5. and 2 Tim. 3 1 5 11. c. But if any churches fall into apostasie and become so degenerate as they their Pastors come to stand under an Antichristian hierarchie or popular anarchie and reteyne not power vvithin themselues according to the word of God to receiue any trueth shewed unto them and to redresse any error or corruption arising among them but that the ministers and members are urged in their ovvn persons to such actions and duties as they cannot performe without sinne neyther can be suffred to keepe vvhatsoever Christ hath commaunded them but must hold such a faith performe such a worship obserue such an order as is prescribed or allowed by Princes Prelates people c. that now any vvho knowe the trueth and discern the corruptions of such churches should still remaine Ministers or members thereof in such estate and so liue and dye I wish that such as are thus mynded or inclining this vvay vvould plainely set downe their opinions and reasons from the Word of God concerning this matter Or if they like not of this maner of propounding of it as here I haue done that themselues vvould distinctly set down their owne opinions hereabout alvvaies keeping to the points in controversy and insisting upon the things called in question omitting to speak of such things whether touching faith worship or order as are agreed upon on all hands And thus much for the present touching the Objection aforesaid novv I proceed to the next and last concerning these matters OBIECTâON VII But â The Anabapt The Charact of the bapt p. 48. M. Ains Animad p 98-76 98. c. the Church of Rome whereunto many things are applyed that are taken from Israell is not the Church of God nor under the covenant of God nor hath any of the Lords posts or ordinances left in it but is divorced from the Lord c. Neyther is the church of England the Church of God having his covenant but is likewise divorced from the Lord c. Therefore also the baptisme had in those Churches and the like is not true baptisme but an idoll Iustif p. 121 278. 461. others a fiction a lying and deceitfull signe a cursed and detestable sacrament c. ANSWER This objection is of much like sort with those which we had before touching Israell and the circumcision thereof Whereunto therefore like ansvver may be giuen in sundry respects so as the former answers and reasons many of them may hither likewise be referred Neyther the things onely that are spoken of Israel but those also vvhich concerne Iudah in her apostasie and defection whereunto the estate of the Christian apostate church may fitly haue reference in divers respects Which would be long to rehearse and insist upon in particular The indifferent Reader vvill carefully obserue it And the point it self is plaine ynough and undenyable by the reference vvhich the Scripture in sundry things maketh thereunto 2 Thes 2 4. 2 Pet. 2 1. Rev. 11 1 6. and 12 5 6 14. and 13 5 6. and 14 1 15. and 16 12 16. and 19 1. c. Yet considering the objection here made together with the continuall urging thereof and how piteously the Anabaptists and others are by this meanes overcaried with prejudice and drawen from the vvay of trueth to great error and iniquitie I haue thought it not amisse to note also somevvhat hereabout And first to speak of the church of Rome in particular I pray all to take knowledge that my mynd and desire in my self is and I trust shal be alway to plead against the present estate of that church and not for it acknovvledging it to be fallen into most sinful and deep defection and
apostasie and so to be a notorious harlot and idolatresse vvhich all the people of God ought to forsake and to vvitnesse the trueth thereagainst euen unto death Yet being also desirous as I signified erewhile about an other matter that in al these things the truth may be found out what vve can and fynding that the Prophets vvhich accounted * Esa 1 21 Ier. 3 3 20 Eze. 16 35 Hos 2 2 5 Ierusalem Israell to be harlots and pronounced â Esa 57.3 4 5. Ier. 2 and 7 and 44 ch Hos 2 4. and 4 12. the children of Iudah and Israel to be the sonnes of the sorceresse the seed of the adulterer vvhore the children of transgression a seed of falsehood inflaming themselves vvith idols under every green tree slaying the children in the valleyes going a vvhoring from under their God Yea â Ezec. 23 2 43. c with 16 2 3 44. c both of them Aholah and Aholibah Israell and Iudah to be the daughters of one mother who committed whoredomes in Egypt in their youth and afterward in the land of Canaan grew old in adulteries euen such as should be judged by * Ezec. 16 38. the Lord â¡ and 23 4â by righteous men after the manner of adulteresses after the manner of womeÌ that shed blood because they were adulteresses and blood was in their hands c. did yet notwithstanding in other respects acknowledge them also to be the people of God the house of Jacob the Lords vineyard and heritage the dearly beloved of his soule the virgin daughter of Zion the children of Israell beloved of the Lord as a vvoman that is beloved of her husband though an adulteresse the congregation of the Lord the house of Israell c. Esa 1 3. and 2 6. and 3 12. and 5 1. and 48 1. Jer. 2 4 11 13. and 12 7 10 Lam. 1 15. and 2 13. Ezech. 4 5 6. Hos 3 1. and 4 1. and 5 1. Amos 5 1. and 7 2 8 15. Mic. 2 5. and 3 1 3 5. and 6 2 3. These things I say considered I haue thought it not amisse here also to obserue somevvhat touching the Apostate churches of Christians and now more particularly touching the church of Rome by this occasion And this the rather that I may stirre up others more able seriously to consider of this matter for the further searching out and clearing of the truth therein and because my self haue heretofore ben drawen to write somewhat of these things already Which together vvith that I shall here annex I doe still leaue to be examined by the word of God Neyther wil the searching of this matter proue unprofitable if it be done religiously but will be of good and necessarie use both for the more sound convincing of the Papists and for preventing manifold errors and evils whereunto the Anabaptists and others are subject in this behalf Now therefore to proceed and come to the Objection aforesaid 1. First I take an argument from the Baptisme had in the churches aforesaid thus The Baptisme had in the church of Rome * I speake of the outward baptisme it self not of the additions corruptions thereabout is the Lords baptisme the signe seale of his covenant the ordinance of God had in that Church from the Apostles times before Antichrist there arose Rom. 6 2 3. and so is true baptisme vvhich is from heauen and not of men that one Baptisme which perteyneth to the body of Christ Eph. 4 4 5. which the Lord hath giuen to his church and not man whereof a number of Martyrs and other Christians haue ben and yet are partakers which such as leaue Antichrists corruptions ought not to leaue and renounce but still to reteyne it as being the Lords and such as wherevvith they may lavvfully come to the Lords supper vvhereas no unbaptized person may eat thereof As I haue shevved â Pap. 27 34. c here before touching these particulars at large Therefore the Church of Rome is the Church of God and under his covenant and hath some of the Lords postes ordinances yet remaining in it though mixed with their own inventions c. And if the church of Rome be thus then the church of England much more which is already much purged by the mercy of God froÌ the apostasie iniquitie abominations of the church of Rome Otherwise also what vvill become of these men themselues who eyther haue no other Baptisme but that vvhich they had in the churches aforesaid or if they take another unto themselues run a vvhoring after their owne inventions vvithout any vvarrant of the word of God as I haue shewed here before pag. 27 c. 2. If the churches of Rome and England be not under the covenant of God but divorced from the Lord c. then is there no salvation for any in those churches For out of the covenant of God there is no salvation They vvhich haue not God to be their God in Iesus Christ cannot be saved And they vvhich are not under the covenant of God haue not God to be their God in Iesus Christ Esa 43 11. with Act. 4 12. and Gen. 12 3. and 17 7. Act. 2 38 39. and 3 25 26. and 15 11. and 16 31. Joh. 14 6. 2 Cor. 6 14 18. Rom. 9 24 25 26. and 11 25 26 27. Gal. 3 8 15 18 26 29. 1 Tim 2 5. Now touching these churches themselues great difference is to be observed For the church of England the case is far more evident and vvithout al colour of question seeing they doe freely and fully acknowledge justification by faith onely in Iesus Christ without any opinion of the merit of works or intercession of Saints departed c. For the church of Rome there is farre more difficultie where both the merit of works intercession of Saints and the Popes pardons purgatorie with many other notable errors are taught and defended Yet considering that they professe and hold * Rhemes Annotat. upoÌ 1 Tim. 2 5. Christ by nature to be truely both God and man to be that one eternall Priest and redeemer which by his sacrifice and death upon the crosse hath reconciled us to God and payed his blood as a full and sufficient raunsome for all our sinnes himself without need of any redemption never subject to possibility of sinning againe to be the singular advocate and Patrone of mankind that by himself alone and by his owne merites procureth all grace and mercy to mankind in the fight of his Father none making any intercession for him nor giueing any grace or force to his prayers but he to al none asking or obteyning eyther grace in this life or glory in the next but by him Considering I say that thus they professe although herevvith they haue many great errors and corruptions as I noted before by which they are generally seduced and perverted yet vvho dare say but that God
32. with 1 Machab. 1 16 45 51 55. and with Mal. 2 11. Ezra 9 1 2. and 10 10. Neh. 13 3 23 27. Also Hos 5 7. and 7 8. and 8 12. Amo. 8 5. with 2 Cor. 6 14. c. Which should not so be if they vvere not the people and church of God under his covenant and bound to the observation of his statutes and ordinances For the Pagans and such as perteyne not to the covenant of the Lord being not his Church and people are not in their estate bound unto these and the like Ordinances of the Lord vvhich he hath giuen to his church and people Psal 147 19 20. with Deut. 7 1 11. 7. The Apostle speaking of Antichrist in his Epistle to the Thessalonians describeth him thus There shall come an apostasie defection or falling away and the man of sinne shal be revealed 2 Thes 2 3 4. the sonne of perdition who opposeth and exalteth himself aboue al that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himself that he is God c. 2 Thes 2 3 4. Here the apostle describing Antichrist speaketh of the Temple of God where he sitteth c. Novv that by the Temple of God in Israell vvas figured the Church of God among Christians appeareth by these Scriptures 1 Cor. 3 16 17. 2 Cor. 6 16. Ephes 2 21. Rev. 11 1 2 19. and 14 15 17. and 15 5 6 8. and 16 1 17. compared vvith Zach. 6 12 13. and is acknowledged by the best writers of all ages who also thus interpret and apply this Scripture in 2 Thes 2 4. For which see Amand. Polanus Symphonie chap. 23 thes 3. M. Clift Advertis pag. 100 113. So then from this Scripture I reason as followeth If the Pope of Rome with his hierarchie be the man of sinne here spoken off and the sonne of perdition vvho opposeth and exalteth himself aboue all that is called God or that is worshipped then is the church of Rome the Temple of God here spoken off vvherein he sitteth as God shewing himself that he is God But the Pope of Rome vvith his hierarchie is by â M. Ains Animad p. â6 1â6 their owne graunt the man of sinne of whom the Apostle here speaketh c. Therefore the church of Rome is the Temple of God also that here is spoken off c. Or thus to like effect If the Church of Rome be not the Temple of God and consequently the church of God spoken off by the Apostle in this place 2 Thes 2 4. then is not the Pope vvith his hierarchie the man of sinne that here is spoken off and the sonne of perdition who opposeth and exaleth himself aboue all that is called God or that is worshipped so that he as God sitteth in the Temple of God shevving himself that he is God 2 Thes 2 3 4. But the Pope with his hierarchie is by their ovvn acknovvledgement the man of sinne here spoken off c. Therefore also the church of Rome is the Temple of God and so the Church of God spoken off in this place 2 Thes 2 4. The consequence is necessarie as appeareth by the expresse words of the text it self and the comparing of them vvith the Scriptures aforesaid The reason also is so evideÌt as vvhosoever hold not the church of Rome to be the church and Temple of God here spoken of neyther can they hold that the Pope of Rome with his hierarchie is the Antichrist man of sinne set therein as the Apostle here speaketh And they that acknowledge this must needs yeeld the other withall Where for further manifestation of the point note remember still to put difference betvveen the man of sinne that sitteth and the Temple of God wherein he sitteth Which not being observed aright besides many unsound speaches and assertions that haue passed such as are otherwise good writers much error hath risen hereabout and great confusion of things that differ See it for more evidence and confirmation hereof in some other like matters phrases of Scripture vvhich may fitly be compared herevvith and vvhereunto this may vvell be referred in divers respects In the historie of the Kings and Chronicles it is recorded that Manasseh king of Iudah who â 2 King 21 9 16. made Iudah to sinne in doing that which vvas evill in the sight of the Lord and seduced them to doe more evill then did the nations vvhom the Lord destroyed before the children of Israell set a graven image of the groue that he had made in the house of which the Lord said to David and to Salomon his sonne In this house and in Ierusalem which I haue chosen out of al the tribes of Israel wil I put my name for ever 2 Kin. 21 7. 2 Chro. 33 7. c. The application hereof we shall shevv hereafter The Psalmist also speaking of the Chaldeans saith O God the heathen are come into thine inheritance thy holy Temple haue they defiled they haue layd Ierusalem on heaps Psal 79 1. And Esay speaking of the king of Babylon saith thus How art thou fallen from heauen O â or Day starre Lucifer sonne of the morning how art thou cutte downe to the ground which didst weaken the nations For thou hast said in thyne heart I vvill exalt my throne aboue the starres of God and I will sit in the mount of * or testimonie or appointment the Congregation in the sides of the North I will ascend aboue the heights of the clouds I will be like the most High Esa 14 12 13 14. Now that by the mount of â or Church the congregation at the sides of the North is meant Mount Sion on the north side whereof on mount Moriah the Temple of Ierusalem vvas built where also by the Lords appointment the people of God vvas woont to come together for the vvorship of God appeareth by this place compared with Psal 48 1 2. and 78 68. 2 King 19 21 31. 2 Chron. 3 1. Esa 8 18. and 10 12. c. And that thus the Apostles speach aforesaid fitly agreeth herewith vvho can deny Ezechiell the Prophet one of the captiues in Chaldea speaking of the Temple of God at Ierusalem and of the estate of the Ievves the Church and people of God in his time saith The spirit lift me up between the earth the heauen and brought me in the visions of God to Jerusalem to the doore of the inner gate that looketh toward the North where vvas the seat of the image of jealousie which provoketh to jelousie And behold the glory of the God of Israell was there c. Then said he unto me Sonne of man Lift up thine eyes now the way towards the North so I lift up myne eyes the way toward the North and behold Northward at the gate of the altar the image of jealousie in the entry c. Ezech. 8 3 4 5. with 1 1.
Latimer c. latter Angels vvitnesses that follovved after called others and vvere called themselues to separate from that estate and to returne to the auncient faith and vvay wherein the churches were set of old Which also hath ben yet is performed by degrees As vve find that Luther Calvin Latimer Bradford the godly vvith them vvent further then John Wickliff John Hus Jerome of Prage and others before them Also that the Church of England goeth further in many things then the Lutherans And that the other reformed churches proceed further then the church of England though yet al the corruptions of the apostasie be not vvholly taken avvay and the churches brought to that heauenly synceritie wherein they vvere planted by the Apostles at the first vvhereunto vve ought all earnestly to striue what in us is knovving that this estate is not atteyned all at once and that those churches which are most freed from the corruptions aforesaid come nearest to the auncient integrity of the vvay of God are the most partakers of this grace and heauenly blessing of the Lord. IX That furthermore by the consideration of the Temple with the severall parts places and uses thereof we may obserue a double consideration of the estate and communion of the Church and people of God The one here on earth the other in heauen And that vvhich is on earth to be also tvvo fould the one outward and visible the other more invisible and inward The outvvard and visible signified by the Court of the Temple vvhich was outward vvhither all Israell came noting the churches outward estate and communion vvith God in the visible assemblies thereof The inward and invisible signified by the sanctuarie and holy place which were inward whither the Priests onely had accesse noting the more invisible estate and communion vvhich the elect and faithfull haue vvith God in spirit and trueth being made Priests unto God in Iesus Christ And lastly the estate coÌmunion had vvith God in heauen signified by the most holy place where God dwelt between the Cherubims * Hebr. 9 7 24. whither onely the high Priest came once a yere not vvithout blood â¡ Exo. 28.6 29. carying on his brest and shoulders the names of the tribes of Israell graved in precious stones and so presented them before the Lord noting â Hebr. 3 1. and 9 24. and 10 19 20 21. Ioh. 14 2 3. our accesse to God in heauen by Iesus Christ the high Priest of our profession who appeareth before God for us hath many mansions prepared in heauen for us that where he is there may we be also X. Finally that as they vvhich vvent into the inner parts of the Temple did passe as I noted before through the outvvard Court and yet not all that come to the outvvard Court did or might passe to the places of the Temple that were more inward Sal. Song 1 7 8. Act. 2 47. so they that vvould be partakers of Gods heauenly favours and blessings here and for ever should what in them is use the meanes and benefit of the outvvard estate and communion of the Church of God on earth and yet also not all vvho enjoy the benefit of the churches visible estate are partakers of the invisible graces and eternall salvation of God but onely the elect and those that are truely godly Yea that the outvvard Court and City to be troden upon is subject to be giuen unto apostates and persecuters that for a long time together vvhen yet all this time the elect and faithfull passing through these to vvithin being sanctified and approved of God are still preserved and protected by him and in the end are called from earth up into heauen These novv are the things vvhich I thought here to note by this occasion Which are likewise for the most of them observed and acknowledged by the best of the Protestant vvriters generally Yea also some of these men themselues vvith vvhom we haue to deale do thus understand and apply that vvhich is here spoken of the Court and holy City as in their ovvne vvritings may be seen And because the point is of waight for the matter in hand I vvill here therefore before I proceed further note downe their owne words wishing the Reader vvell to obserue them as follovveth When M. Sm. in a treatise of his wrote thus â M. Sm. diffe p. 20. and 21. As the holy place with the Altar and Priests did properly signify the Church worship and Saints Rev. 11 1. 1 Pet. 2 5. under the nevv testament so the court without the holy place whither al the people came and the typicall service performed there did signify the confused assemblies of Antichristian persecuters and their ceremoniall worship Rev. 11 2. which the spirit in that place calleth Gentiles or heathen in those respects M. Ainsw answering him after he had shewed some misconceits of his about the Tabernacle and things perteyning thereunto proceedeth then further in his answer on this sort saying * M. Ain defence of Script p. 12 13 14 15. His eye sight fayled not so much in the shadovv as his heart vvas blynded in the shadowed thing For he maketh the tabernacle altar and Priests to signifie the church worship and Saints under the new Testament the court of the Tabernacle he will haue to signifie the assemblies of Antichrist the Israelites there assembling to signifie the Antichristian persecurers c. Behold unto what great iniquity he abuseth the word of God â¡ Note how M. A. speaketh of Israel here The body of the Church of Israell â Exo. 4 22 the son and first borne of the Lord â Psal 135 4. his chosen and chief treasure â Deu. 7 6 7. precious unto him aboue all peoples of the earth on vvhom he set his loue â Deu. 33.26 riding upon the heauens for their help and on the clouds in his glory a people â vers 29. blessed saved by the Lord the shield of their help and sword of their glorie this people he maketh to signifie the Antichristian persecuters hated of God children of the Divel for whose overthrow confusion Christ â Rev. 19 11 21. rideth on the heauens in his glory with a garment dipt in blood and a sword for to slay them and fill all the foules of the ayer vvith their flesh c. The Lords â¡ Lev. 6 16 holy Courts wherein they that dwelt â Psa 65 4 were blessed for which the soules of the Saincts â Psal 84.2 10. longed and fainted counting one day there better then a thousand othervvhere is now made to signify the Synagogue of Sathan and place vvhere the Divell dwelleth c But what may we thinâ induced M. Sm. to this impietie Euen Satan deceived him by one place of Scripture which â Pag. 21. he citeth in his book viz Rev. 11.2 where Iohn was willed in a vision to
cast out the Court vvhich is without the temple not measure it for it is giuen to the Gentiles Hence doeth M. Sm. gather that the Israelites which were woont to worship in the courts of the Lord did signifie the Gentiles that is the Antichristians and consequently the court must betoken Antichrists church and the vvorship Antichrists worship Thus one darke Scripture is alledged to overthrow the cleare doctrine that shineth throughout all the Prophets Yet euen this place it self mought haue taught him better For first the commandement â Rev. 11 1. to measure the Temple Altar and worshippers signified the restoring or repayring of Gods church and people after some destruction and desolation as the like visions shewed â Ezec. 40 3 5. Zach. 2 1 2. to Ezekiell and Zacharie after the destruction of Salomons temple doe manifest Secondly whenas the Court and holy City was not measured here by Iohn as before by â¡ Ezec. 40 47. 48 30. Zach. 2 2. the other Prophets they were and as afterward â Rev. 21 15. Iohn did see it may teach us that as yet there was not a full restauration of Gods church and worship from the defection of Antichrist Thirdly in that the court is here said to be â Rev. 11 2 giuen to the Gentiles and the holy city should be troden under foot of them and a time limited how long two and fourty moneths this argueth that the court was not made nor the city builded for them but by Gods permission for ââe chastisement of men was giuen unto them for a season during vvhich time his two witnesses should prophecy against them And thus it is said of the figure the first temple city â Ier. 12 7 I haue giuen the dearly beloved of my soule into the hands of her enemies So all Iudah â Jer. 20 4 was giuen into the hand of the king of Babell and â¡ Esa 63 18. Esaias complaineth how the adversaries had troden downe Gods sanctuarie as here â Rev. 11 2. they tread downe the holy city And if the court of the Temple must needs signifie Antichrists court because it was giuen to the Gentiles then must the holy city by which name â¡ Neh. 11 1. Esa 48.2 and 52 1. Matt. 4 5. Ierusalem is often called signifie also Antichrists city church because it was troden downe of the same Gentiles but all the Prophets shew â Psal 51 18. 87. and 122. Esa 60. Rev. 21. that it signified the Church of God M. Ainsw defence of Script p. 12 15. Hitherto are M. Ainsworths vvords when he wrote for the trueth against M. Smith vvhom he sharpely blameth for teaching that the Court without the Temple did signify Antichrists Court or assemblies and for that he vvould make the Lords Courts to signifie the Synagouue of Sathan and place where Sathan dwelleth c. whereas novv himself writing another treatise synce against the trueth taketh up M. Sm. termes and manner of exposition to teach that the Temple of God spoken off by the Apostle 2 Thes 2 4. is â Animad p. 78 c. Antichrists Church â Note this vvell Antichrists Temple Antichrists body an idoll like Antichrist himself the Synagogue of Sathan such as is no more the Temple of God * Ibid. pa. 94 c. then the divel which appeared to the witch at Endor was Samuel such as the type thereof should be set not from the Temple of God at Ierusalem but from Bels Temple in Babylon or the Samaritanes Temple builded by Sanballat c. Would any think that this were M. Ainsw his writing or opinion that had written so earnestly and with so sharp reproofs against M. Smith before if he had not set his ovvne name thereunto Or may it not be thought if M. Sm. were aliue and savv this latter treatise of M. Ainsw that he would now turne his ovvne speaches and reproofs upon himself where he saith that his eye fight fayled him and his heart was blynded that he abused the Scripture to great impiety that Sathan deceived him that the place it self mought haue taught him better c. But of this more hereafter Now for the present it shall suffice touching the point in hand to obserue hovv by M. Ainsw his ovvne graunt the Church of God is signifyed both by the court of the Temple though unmeasured and giuen to the Gentiles and by the holy city though troden dovvn also of the same Gentiles Rev. 11 2. And this moreover to agree with the doctrine of al the Prophets Novv vve know that the Prophets and Apostles are not caryed about vvith everie vvynde They are not as reeds shaken hither and thither but their doctrine is firme and abideth the same for ever So as if this vvas the doctrine of the Prophets and Apostles when M. A. vvrote against M. Sm. as here himself saith then there is no question but it is so still And so let it still remaine For the further declaration whereof better exposition of this Scripture let us also compare herevvith that which is written in the Prophet Esay vvhere the Lord saith I haue nourished and brought up children and they haue rebelled against me The oxe knovveth his ovvner and the asse his masters cribibut Israell doeth not knovv my people doth not consider Ah sinfull nation a people laden vvith iniquity a seed of evil doers children that are corrupters they haue forsaken the Lord they haue provoked the Holy one of Israell to anger they are gone avvay backvvard c. Heare the vvord of the Lord ye rulers of Sodome giue eare unto the Lavv of our God ye people of Gomorrah To vvhat purpose is the multitude of your sacrifices unto me saith the Lord When ye come â Heb. to be seen to appeare before me vvho hath required this at your hand to tread my Courts Hovv is the faithfull city become an harlot c. Where obserue first vvhat a fit reference there is betvveen the perfidious Ievves here called the rulers of Sodome and people of Gomorrah and betvveen the insolent Christians called in the Revelation the Gentiles Secondly how the very like phrase of treading the Courts of God is used by the Prophet as is in the other place by the Apostle of treading the holy city Rev. 11 2. and may here signify besides a treading downe or under foot a frequent and continuall conversing in the outward and visible Church of God with their bodies though their hearts vvere far removed from God and they served not the Lord syncerely according to his word Esa 1 12 15. vvith 29 13 14. Thirdly that the Princes and people of Iudah thus transgressing the faithful city of Ierusalem becomming an harlot yet they are still the people of God and the Lord is their God and the Courts and city are the Lords Other things that might here be observed I omit And for the terme of the Gentiles
were not a mysterie of iniquitie as the Apostle calleth it but that all might easily discerne and avoyde it and on the other hand that none of that church synce the apostasie aforesaid should be saved Which apostasie some begin tvvo hundred yeres after Christ some three hundred yeres in Constantines time some four some fiue some sixe hundred yeres after Christ the Apostle Paul saith the mysterie of that iniquity wrought already in his dayes 2 Thes 2 7. Whereupon vvhat consequences vvould follovv if the assertions aforesaid vvere true such as are of heart understanding vvill easily perceiue Difference therefore as I haue noted before is to be observed put betvveen the church and the apostasie thereof betvveen the house of God and the pollutions thereof between the Lords posts thresholds and mans inventions and superstitions commingled therevvith between the trueths and ordinances of God that still are kept and the errors and corruptions of men that are brought in and reteyned vvithall betvveen the Temple of God and Antichrists sitting therein betvveen the Court and holy City and the Gentiles to vvhom they are giuen to tread upon for the time appointed c. In regard of vvhich difference divers things are accordingly spoken and different phrases used in the Scriptures in the speaches and vvritings of men Which vvhiles many doe not obserue or regard vvhereas they think to hold the trueth firmely they run into errour upon errour extreemely 10. Lastly as in Israel and Iudah when they fel into apostasie they ceased not presently to be the church and people of God neyther did the Lord forthwith cast them off and giue them a bill of divorce but did again and again time after time plead vvith them call them to repentance and convince them by his Prophets and servants besides his avvakening of them by sundry corrections and punishments so should we likevvise obserue about the Church of Rome and the like which haue for a long time layd as it vvere lulled a sleep in securitie whom the Lord notwithstanding hath by his witnesses and servants from time to time of late synce Luthers time more earnestly and many wayes set to avvaken to plead against them calling them to repentance and convincing them dayly more and more Which work the Lord vvill not slack but wil still follovv on and prosecute till he haue in all things accomplished it according to his ovvne purpose to the praise both of his mercy and justice in the end In the mean time vvhiles the Lord is pleading with that church discovering more more the apostasie iniquitie thereof by the light of his vvord and testimonie of his servants vve should not deny it to be the church and Temple of God though Antichrist sit therein and miserably pollute it but because so it is we should therefore the more carefully set our selues to plead the Lords cause vvith it against the apostasie thereof and in all things vvhat lyeth in us to discover the iniquity of the Man of sinne the Beast the Antichrist that is set therein untill the Lord haue consumed that lawles one powred out the vial of his wrath upon the Beasts throne c. fully performing his work upon the mysticall Babylon as he hath severely denounced and expressely foretold 2 Thes 2 3 8. with Rev. 11 2 3. and 16 10 11. and 17 and 18 chap. c. and as he performed his work on the Chaldean Babylon heretofore Jer. 50 and 51. Where obserue that the Scripture in these places speaketh not of Gods Temple Court City or church to be destroyed but of the Man of sinne to be the sonne of perdition of the lavvlesse one to be consumed and abolished 2 Thes 2 3 8. of the viall of Gods vvrath to be powred on the Beasts throne Rev. 16 10. of the Beast to goe into perdition Rev. 17 11. of the great City Babylon to be burnt vvith fier and to be throvvn downe that she shall no more at all be found Rev. 18 8 20 21. with resemblance to the former Babylon of Chaldea Jer. 51 61 64. Yea also that euen at this time and in this chapter vvhere he speaketh of the burning and utter destroying of Babylon yet here now â Eusebius also writes that God called the people of the church of Jerusalem out froÌ thence before the destruction of the cyty Eccles hist l. 3 c. 5. he calleth his people out from thence as he did before out of Babylon of old Rev. 18 4. with Ier. 51 45. Which shevveth that God yet still hath his people there and that he putteth difference between them and the City of Babylon it self Note here also how some of this age who haue observed many worthy things out of this book think that our dayes are but come to the time of the fourth Angels powring out of his viall upon the Sonne c. Rev. 16 8 9. And touching the Beasts Throne it self that the fift Angels powring out of his viall thereon is yet to come understanding also thereby the City of Rome that shall haue ââ Forwhich also note Rev. 18.8 9 15 18 â1 c. some sore outvvard calamity fall upon it to the finall destruction thereof c. And then addeth this moreover saying Let us obserue from hence for our learning hovv long suffring and slow to anger God is he hath convinced this whore of her foul and shameful tricks a thousand times before But yet he vvil not overthrow her utterly before he haue placed her sinnes in a more cleare Sun-shine then ever they saw yet Which seeing it hath ben and shall also be in vain what remaineth but her finall doome of destruction to punish her with whenas she is past hope of any amendment M. Brightman on Rev. 16 8 9 10 c. To vvhich purpose may also be observed that there it is said they repented not of their deeds shewing that by the vials and plagues there spoken off they should yet haue ben brought to repentance vvhich they vvere not Revel 16 10 11. Furthermore all doe acknowledge as I noted before upon like occasion that if any church haue to deale vvith a particular person that hath sinned they doe and ought to hold him a member though in sinne all the time that they are pleading and dealing with him untill that obstinacy being joyned to his other sinnes he be cast out and cut off from the church Hovv much more should this be yeelded to vvhole churches all the time that the Lord is pleading vvith them as vve see that Israell and Iudah vvas dealt withall by the Prophets from time to time yea and afterward by Christ himself and his Apostles Finally it vvere a very good thing considering the manifold objections hereabout that these men would shevv the time when the churches aforesaid vvere by the Lord put from under his covenant and had a bill of divorce giuen unto them c. Which how it is urged by the
Papists themselues concerning the church of Rome and ought a thousand fold more to be urged in behalf of the church of England vvho can be ignorant The Lord himself who is the husband Lord of his church hath the povver and knoweth his owne purpose time meanes for the disanulling of churches removing of his Candlesticks giving his bill of divorce c. Which when and as it pleaseth him to reveale it by his word is by all religiously to be regarded Otherwise there are no mens sayings though never so peremptorie that can carry away such matters It is onely the Word and vvork of God that herein is to be observed relyed upon And thus much concerning these objections CHAPTER IIII. Replies Answers concerning Churches in apostasie and the church of Rome more particularly c. NOvv moreover seing that by this occasion we treat both of this matter and of the Scriptures aforesaid whereabout there hath ben and still is so very great opposition made it is needfull and being thus provoked I am not unvvilling for the better fynding out and clearing of the trueth in this behalf somevvhat more to insist hereupon For although their errors and evasions abuse of Scriptures other absurdities vvho deny or labour to obscure these things what they can are so very many as every page yea almost every sentence aboundeth therevvith and withall so very shifting frivolous as in them selues they are not worth the naming much lesse vvorth the refuting yet considering that many in simplicity or othervvise some not of the worst disposed are greatly overcaried hereabout whether by prejudice of the matter it self or by admiration of the mens persons that oppose or by some other sinister respect themselues know best I haue therefore thought it good here to giue the Reader some tast of the Opposites dealing in this behalf that so they may set themselues more unpartially to consider of these things and more soundly to judge thereof according to the word of God Now then whereas concerning this question there had ben speach vvriting and my self in answer thereof had written thus â In answer of M. A. letter as may be set in M. Chât Advertis p. 58 59. As touching the Church of Rome there being speach about it to be the church of God I did alledge the saying of the Apostle that Antichrist should sit in the Temple of God as the Apostle expressely teacheth 2 Thes 2 4. And by the Temple of God understanding the church of God it will follovv that Antichrist should sit in the church of God and is there to be sought and found and not among the Jevves Turks Pagans or the like as the Papists and others would perswade us neyther that Antichrist takes away vvholy the church of God and every trueth and ordinance of the Lord as Anabaptists and such as are herein Anabaptistically inclined vvould beare us in hand Thereupon one of these Opposites replying first of all layeth this for a ground that â M. Ain Aâmad p. 76. the church of Rome is acknovvledged by all that fear God to be the throne of Antichrist I ansvver First if it vvere so that all would say this as here is set downe yet we would hear Thus saith the Lord. Secondly although that this being but generally spoken and in a good understanding might be admitted yet when men doe so speak and understand it as therevvithall to imply or infer that the church of Rome is not the Temple and church of God we must take heed hovv we admitte it considering vvhat consequences follow thereupon for the upholding of Anabaptistrie and other erroneous opinions thereabout and seeing also the Scripture teacheth that the Beasts throne in deed is that vvhich was the * Rev. 13 2. Dragons throne and was by the Dragon giuen unto him which this man himself acknovvledgeth â Pag. 79. here a litle after applieth unto Antichrist is â¡ Rev. 17 9 10 18. that great city which in Iohns time reigned over the kings of the earth which is built on seuen hââ and had seuen kings or kinds of regiment vvhereof fine were fallen when Iohn wrote c. which particulars vvith other the like are al found to be thus in the city not in the church of Rome Of vvhich point I shall haue occasion to speak more hereafter Besides that â¡ M. Bright maÌ on Rev. 13 2. and 16 10. and 17 ch c. good writers also and men fearing God understand the Scriptures here alledged to speak of the city of Rome Thirdly it is also ârue that Antichrist sitteth in the Temple of God and so in the church of Rome and polluteth it as Antiochus did Gods Temple at Ierusalem Yet his sitting in Gods Temple makes not it to be his throne 2 Thes 2 4. Lucifer the king of Babylon boasted of his sitting in the mount of the Congregation on the sides of the North meaning the Temple of God at Ierusalem Yet Babylon vvas his throne not the Temple on mount Sion Esa 14.12 13. The Dragon is in heauen yet heauen is not his throne Rev. 12 3. In the dayes of Manasseh Zedechiah Antiochus and others there vvere idols of sundry sorts set in the Temple of God at Ierusalem Yet was not Gods Sanctuarie therefore the throne of idols but it vvas still Gods house and Gods seat though thus polluted and was so called and acknowledged by the Prophets notwithstanding 2 King 21 7. Ezec. 8 3 5. vvith ver 14 and 16. Dan. 11 31 38. In deed the church of Rome properly taken being in the city of Rome men may mistake or be mistaken and may the more be borne vvithall and such speaches better be admitted when things are not yet called in question and when men in simplicity speak generally as I said and not by way of opposition carping cavilling reviling oppugning c. as also if by such speaches men simply mean that Antichrist sitteth in the church of Rome and yet deny it not therefore to be the church and Temple of God notvvithstanding Another ground he would take froÌ some vvords of mine that I wrote heretofore viz. â In answeâ to M. Jacob pref sect 6 that the hierarchie and church constitution of Antichrist is the most detestable annarchie of Satan that ever was And then also I vvished the Reader as still I doe â Ibid. secâ 1. to try what I vvrite by the word of God and as it agreeth therevvith so to receiue it and no further nor otherwise So let this be my answer once for all touching any thing objected that I haue vvritten about this or any other matter Secondly I doe still professe that the hierarchie of Antichrist both is of Sathan is an apostasie most detestable But this now further vvithall that popular anarchie also is most sinfull and miserable They are both of them extreems and religiously to be avoyded The middle vvay is the right
vvay namely Gods ordinance of the Eldership vvhich should carefully be kept intire against all usurpation both of the Prelacy of the one hand and of the people on the other Thirdly I doe now obserue more and in some things othervvise then before a difference between the churches constitution the hierarchie of Antichrist brought in upon it also betvveen Antichrist vvith his hierarchie whereabout our question is not and the Temple or church of God vvherein he sitteth whereabout our question is whereunto this man keepeth not Of which more hereafter besides that vvhich hath ben spoken thereabout already His reproachfull speaches here and throughout his book I leaue upon his ovvne head And now I come unto his ansvver which next follovveth Where first he answereth that in the former allegation of 2 Thes 2 4. the reason deduced from thence truth and error are closely cowched together But he telleth not vvhat he acknovvledgeth for truth and what he taketh to be error If so he had done it may be he would haue ben found eyther to acknowledge the trueth vvhich novv he sets himself to oppugne or that his ovvne errors vvould the sooner and better haue appeared which he vvould novv covvch and cary avvay as closely as he can But for discerning hereof he saith we are to consider first how Antichrists church is described in Gods vvord secondly what the state of the church of Rome is at this day And so proceeding in his description he speaketh of the Church and Synagogue of Antichrist of the Beast of the great City of the man of sinne of the great vvhore of Abaddon or Apollyon the sonne of perdition c. whereas he should treat of the Temple of God vvhereof Paul speaketh vvhose writings I suppose he vvill not deny to be Gods vvord But thus it was best for his plea to keep what he could from the point of the question in hand therefore also to confound things that differ as he doeth throughout his treatise So all his plea is frivolous and not to the purpose Likevvise when â M. Ain Animad p. 77. he tels us of a Church such as Bellarmine and others describe one part vvhereof liues on earth an other under the earth and a third part in heauen c. whereas our question is of the Temple of God vvhereof Paul speaketh 2 Thes 2 4. and of the Court and holy City vvhereof Iohn speaketh Revel 11 2. vvhich heretofore * M. Ain defence of Script p. 12 13 14 15. this man himself acknovvledged and proved by the Scriptures to be the Church of God Yet the writings of Bellarmine and other Papists were extant then asvvell as now and the novv Romish religion whereof he speaketh described their church then as novv it doeth But the case is altered with himself vayn shifts pretences are become his usuall pleas in opposition of the truth and for the maintenance of his errors and evill dealing After these things premised comming as he saith to our arguments he speaketh as follovveth M. Ainsw p. 77 78. Their first reason saith he from 2 Thes 2 4. is unperfectly alledged for the text there saith of the Man of sinne that he doth sit as God in the Temple of God whereupon their conclusion must be that Antichrist sitteth as God in the Church of God And if they can proue that he is the true God I will yeeld that his Temple is the true Temple and his church the true church Otherweise if he be but an Idoll and not God his Temple church and body will proue but an Idoll like himself and his blasphemie is vvorse then theirs which said â Rev. 2 9 and 3 9. they were Ievves and were not but did lye and vvere the Synagogue of Sathan These are M. Ainsw words and this answer he giveth to that vvhich I observed out of 2 Thes 2 4. vvhich I noted dovvne â Pag. 140. here a litle before Now hovv full of shifts errors absurdities abuse of Scripture and contradiction to himself this ansvver is the text and matter it self declareth Of vvhich I vvill speak straight vvay But first mark and in some respects marvell how all these should proceed from this man in this matter in one and so short a speach passage if it vvere not that God would thus shew his just work in him for the more humbling of himself and warning of others by his example to take heed of such cariage and dealing as he is fallen into Novv touching the matter in hand although I could alledge vvhich perhaps himself would upon like occasion that those words as God where about he cavileth and useth his course of shifting are not in the Claromontane Greek copie of the Original neyther in the Syriack or old Latin Translations Bez. Annot in 2 Thes 2 4 as M. Beza observeth in his Annotations upon this place yet vvil I not insist thereupon but keep unto the vvords as they are in the Greek copies and translations usually And first let this be noted remembred that the question here treated off vvas vvhether the church of Rome vvere the church of God or no vvhereupon I alledged those vvords of the Apostle vvhere he saith that Antichrist should sit in the Temple of God 2 Thes 2 4. and so insisted thereon And that the question vvas not about the maner of Antichrists sitting in the Temple of God vvhether he should sit as God therein or no. For that was not the point in hand nor is called in question betvven us And therefore I needed not novv alledge these words or insist thereupon And this is knowen to be usuall in all vvriters and disputers sometimes not so much as to mention sometimes not to insist at all upon such words whether of Scripture or of other vvriters as perteyn not to the argument and matter in hand or may well be omitted in other respects Which this man himself knovveth so vvell as I need not giue him any instances thereof Let his ovvn vvritings and other mens be observed hereabout Or to let them alone obserue but these allegations in the Scripture with the particulars there mentioned and treated off viz. Heb. 12 26. compared with Hag. 2 6. Also Rom. 10 6 7 8. with Deut. 30 11 14. And Mat. 21 8. with Zach. 9 9. So all this ansvver is but a shift and a meer cavill Secondly for the question and point in hand mark the words of the text that the Man of sin opposeth exalteth himself aboue al that is called God c. so that he as God sitteth in the Temple of God c. In the Temple of God saith the text it saith not As in the Temple of God as this mans exception would imply with the inferences made thereupon In deed the Apostle speaking of the maner of Antichrists sitting saith that he sitteth as God but speaking of the seat where he sitteth he saith expressely in the Temple of God and saith
not as in the Temple of God as the answer here would import vvhich therefore is meerly shifting and full of deceit Thirdly he doeth not onely corrupt the text with evill gloses one upon another but he doeth in deed abuse the Scripture and directly pervert it vvhen for an inference he saith If they can proue that Antichrist is the true God c. as if Pauls vvords were not plaine to such as will understand that Antichrist exalteth himself aboue all that is called God so that he as God sitteth in the Temple of God c. and therefore is not the true God but the man of sinne sonne of perdition although that he as God sit in the Temple of God shewing himself that he is God 2 Thes 2 4. Fourthly difference is to be put as I haue noted here before between the man of sinne that sitteth and betvveen the Temple vvherein he sitteth The Man of sinne himself saith the Apostle sitteth as God yet the Temple wherein he sitteth saith the same Apostle is the Temple of God And othervvise how is it possible if he vvere in deed true God sitting in the Temple of God that he should also be the Man of sinne and sonne of perdition c. But see the like in the cases â Pag. 125 126. c. before mentioned that fell out at Ierusalem and the Temple there vvhen Baals Idoll of indignation vvas set at the entry of the house of God Ezech. 8 3 5. and vvhen Antiochus Epiphanes and his Officers profaned the Sanctuarie city of Ierusalem and set the image of Iupiter Olympius in the Temple and seat of God Dan. 11 31 36. c. who vvould not novv put difference between the idols and persons aforesaid on the one hand and betvveen the Temple and city of God vvherein they vvere set vvhich they polluted on the other And if question should be made vvhether the Temple and city so polluted vvere yet still notwithstanding the Temple and city of God and one for proof thereof should alledge the Scriptures aforesaid would any Opposite now reasoning thereabout be so absurde and voyd of reason as to make this or such like inference thereupon If they can proue that the idoll of Baal or Iupiter that Antiochus or any of his Officers is the true God then I wil yeeld that Baals Temple Jupiters Temple Antiochus and his Officers Temple is the true Temple and their city the true city Otherwise c. Or vvho vvould not rather in the feare of God reason thus Although that Baal Iupiter Antiochus and his Officers be idols and vile persons yea an abomination of desolation yet the Sanctuarie and city of Ierusalem wherein they were set and which they profaned were still Gods Temple and holy city notvvithstanding Fiftly obserue here throughout his treatise hovv still he calleth that the Temple Church and body of Antichrist vvhich Paul expressely and purposely calleth the Temple of God And so therein note still his shifts and his errours c. When Antiochus had polluted the Temple of God at Jerusalem and had set the image of Iupiter Olympius therein he sent then also an old man of Athens to compell the Iewes to call it the Temple of Jupiter Olympius 2 Mach. 6 1 2. Antichrist likevvise typed by Antiochus hath polluted the Temple of God in the church of Rome other like churches sitting therein as God and shewing himself to be God 2 Thes 2 4. and novv cometh this man of himself and like the old man of Athens wil needs call it perswade others to esteem and call it the Temple of Antichrist the church of Antichrist the body of Antichrist the Synagogue of Sathan c. Sixtly he doeth not onely pervert the Scripture but also crosse contradict it vvhiles that vvhich the Apostle saith is the Temple of God he saith it is an idoll like Antichrist himself Finally hovv ever he vvould shift of pervert obscure this Scripture and the matter in hand yet the light of the trueth so shineth before his eyes as euen here himself is forced to note and set it downe that upon the Apostles words who saith the man of sinne sitteth as God in the Temple of God our conclusion must be that Antichrist sitteth as God in the church of God These are his owne words and so in deed let this be our conclusion that Antichrist as the Apostle saith is exalted aboue all that is called God or that is worshipped so that he as God sitteth in the church of God Now then this man himself cannot deny but the Apostles vvords will beare this inference yea he saith our conclusion must be thus hereupon So notwithstanding all his strugling and opposition here against he is now driuen nill he will he to giue us the cause against himself and to overthrovv all his ovvne writing hereabout Which being novv done by himself I may the better spare labour in manifesting the vanity and iniquity of his pretended exceptions Onely because the point is of vvaight and of needfull use against the Papists and Anabaptists I will here briefly note a fevv things more which may giue some light for the present and occasion of further search hereafter about this matter And first seeing novv themselues affirme that our conclusion upon the Apostles words must be this that Antichrist as God sitteth in the church of God I aske vvhat church of God it is vvhereof the Apostle saith here that Antichrist as God sitteth therein If they say it is the church of Rome they giue us the cause If they say it is not the church of Rome but some other let them then shew it But in the vvhole processe of this treatise of theirs they still speak of the church of Rome And all the termes that here are used by the Apostle of the man of sinne the sonne of perdition his opposition his exaltation his sitting as God his shewing himself to be God c. they apply to Antichrist the Pope of Rome and his hierarchie But vvhen they come to this other clause of the Temple of God to expound it of the Temple body and Church of Antichrist the Synagogue of Sathan the Temple of the divell c. as they speak almost in every sentence of their treatise hereabout and this also in such sort as they vvill not haue it understood to be the church of God hovv straunge is this how far differing from their better and sounder vvritings heretofore If vve should thus expound and apply the Scripture what outcryes should we heare what reproach should we beare at their hands When M. Sm. as vve savv â Pag. 133 erevvhile applied the city court without the Temple spoken off Rev. 11 2. to the confused assemblies of Antichrist Antichristian persecuters M. Ains could not bear it that the Court of the Temple should betoken Antichrists church c. but did soundly convince and sharply rebuke him Yet now loe himself in this treatise
vvill haue the Temple of God spoken off 2 Thes 2 4. not onely to signifie the church of Antichrist the Synagogue of Antichrist the Temple Church and body of Antichrist c. but cannot endure that others should otherwise understand it of the church of God as by his writing reviling assertions may appeare Here therefore for the better clearing understanding of the matter let me aske moreover whether these two propositioÌs come to a like end agree the one vvith the other to note out the same thing or not viz. The man of sinne sitteth in the Temple of God And Antichrist sitteth â or in the Church of Rome and other like churches of Christians in the church of Rome If they be alike and accord together in one the cause will be plaine If not let them shevv the difference between these propositions that so the meaning of this Scripture may the better be found out And vvhereas also the terme sitting noteth authority and continuance as â M. Ains Annot on Psal 1 1. and 61 8. 102 13. c. himself othervvhere vvell observeth let him tell us vvithal whether Antichrists authoritie and continuance be in the church of Rome or not according as the Apostle speaketh here of the Man of sin sitting in the Temple of God If he say the authoritie and continuance of Antichrist is in the church of Rome the case againe will thus also be evident If he say it is not there let him then shevv us the Temple of God spoken off by the Apostle vvhere it is Thus tvvo lines keeping directly to the point in question will more clear the matter and better convince both Papist and Anabaptist then tvvo thousand full of shifts errors vvhich doe but the more harden both of them against the trueth though severall wayes But I wil proceed Animad p. 78. The second thing that here he insisteth upon is the word Temple But the Apostles words are the Temple of God unto which he should haue kept as vvill more appeare afterward In the meane time obserue hovv he which euen novv said our reason was unperfitly alledged because of the omission of these vvords as God vvhich perteyning to another point then the question in hand might here therefore so be omitted yet doth now presently himself leaue out such words vvhich as touching the point in question may not be left out at all The particulars follovving vvil shew it more plainly He saith we take it for granted that by the Temple is meant the church so goe on in obscuritie Advert p. 58 59. My vvords were these speaking of the Apostles speach vvhere he saith Antichrist should sit in the Temple of God 2 Thes 2 4. that here by the Temple of God understanding the church of God it will follovv that Antichrist should sit in the church of God and is there to be sought and found not among the Jewes Turks Pagans c. Where first mark that I spake not of the Temple onely but of the Temple of God as the Apostle also doeth Secondly I doe in deed here deriue the reason from this exposition thereof that by the Temple of God is understood the church of God Which if it could be shevved not to be agreeable to the Scriptures otherwhere or that this place would not bear it I haue done But it is so evident that â 1 Cor. 3 16 17. 2 Cor. 6 16. the Scripture thus useth it as euen here in the very next passage this man himself graunteth it Neyther doeth he shew any one place of the Scripture where this phrase of the Temple of God used figuratiuely as it is here doth signify any other thing then the church and people of God And what should I look for of an Opponent that vvould deal soundly and syncerely but that now he should proue that it is not here meant of the Church of God and should also shevv vvhereof it is to be understood and that by the word of God Which till he doe let the Reader obserue his exceptions here how idle they are and to no purpose for the matter in hand As first of all vvhen he saith that the Temple did primarily figure out Christ Joh. 2 19 21. and the Lord God almighty the Lamb is the Temple in the heauenly Ierusalem Rev. 21 22. To vvhat purpose is this will it hereupon follow that therefore by the Temple of God 2 Thes 2 4. vve may not understant the Church of God Or that they vvhich doe so goe on in obscuritie But if in this sense saith he we understand that speach of Paul touching Antichrist then must vve translate the vvords as * August de civ Dei l. 20 c. 19. some auncient Doctors haue done eis ton Naon for the Temple or as if himself vvere the Temple c. Where note first how he speaketh this with an If secondly that he telleth not vvhether himself doe think that it is thus to be understood or thus to be translated or not Which when he resolveth upon for himself and so sheweth it then may it more be considered of In the mean time let the Reader obserue how himself goeth on in obscuritie vvhat he can And for the phrase it self this onely for the present I will here note and leaue it to be observed and considered by the Reader that where Matthevv hath eis to onoma tou patros c. into the name of the Father c. Mat. 28 19. Luke hath for it epi to onomati Jesou Christou â or upon in the name of Iesus Christ Act. 2 37. M. Brighâ on Rev. 1â 2. en to onomati tou Koriou in the name of the Lord Act. 10 48. And a good writer treating on Rev. 16 2. on those words eis tous anthropous saith They upon vvhoÌ this ulcer there spoken off seizeth are men there fell an ulcer against men as Beza turnes it or into men as the vulgar reads that is on men as Antichrist is said to sit into the Temple for in the Temple 2 Thes 2 4. But the praeposition with an accusatiue case soundeth as if the sores did vex not so much by â sticking in the body as by afflicting it from without which doth more agree to these figuratiue sores c. And whether some such thing likewise may not here be observed about this phrase eis ton naon tou Theou os Theon cathisai to sit as God â or upon See Esa 1â 13. into the Temple of God where the same praeposition case is used or els moreover to note out some very near deep close or inward sitting of Antichrist into or in the Temple of God I leaue to be further considered desiring that the true meaning hereof vvhat can be may be searched and found out for the better ending of these and sundry other questions vvhereunto this vvould giue great light and help As for the * Augustine auncient
at Rome to this day the Cardinals that are next to the Pope himself are all of them Presbyters or Deacons and haue each of them their particular church or parish whereof they are named and vvhereunto more particularly they doe apperteyne Whereupon to note it by the vvay this may also be observed that if there be any Bishop at this day in our ovvn countrey or otherwhere vvho hath not his particular Church or parish whereof he is overseer and whereunto he doeth properly appetteyne all such are more degenerate from the auncient way order of the Primitiue Churches then is the Pope himself in this behalf And if the Bishops haue stil every one his ovvn peculiar parish church to vvhich they doe properly belong it is a good print and footstep of the auncient vvay wherein the churches vvere planted at first by the Apostles and Euangelists And is a point that vvill giue great light to this other questions novv much controverted about the order and government of the church Note here also hovv the very things vvhich the Prelates chalenge in the particular churches under them are jurisdiction and ordination And that othervvise they leaue the particular Parishes to their ovvn peculiar Ministers for the ministration of the word and Sacraments among them ordinarily Which is observed in all churches by all Prelates euen the most Popish and under the Pope himself unto this day And is a point also that vvill giue light to the better understanding of the estate of the Prelacy and condition of the â Parishionall Diocesan Provinciall c. churches perteyning unto them of what sort soever But to proceed I am not ignorant that the termes of Diocesan Provinciall Nationall Oecumenical or universal churches are also otherwise used and applied and are ascribed to representatiue Churches to Councils Convocations Synodes Courts and the like whereof there may be some use consideration not unprofitable about the matter here in hand so it be not otherwise abused For vvho knoweth not that the Pope hath novv a long time sit in Councils Courts and other Christian assemblies opposing and exalting himself aboue all that is called God or that is worshipped shevving himself that he is God establishing confirming and disanulling vvhat he would ruling overruling vvhom vvhen as he would yet not present stil in his own person but sometimes by his designed substitutes alvvaies by his usurped povver authoritie and jurisdiction But of this I vvill not insist It may suffice for the point in hand that Antichrist is so set and exalted as hath ben said in the Christian Churches aforesaid which I suppose these men themselues being better advised vvill not deny to be the Churches and Temple of God Or if they doe then I hope they will shevv of vvhat other church or churches they understand this Scripture and hovv that vvhich the Apostle teacheth in this place is by the Man of sinne performed in the Temple of God Alvvaies remembring to distinguish betvveen the man of sinne himself and between the Temple of God wherein he sitteth c. And this for the present I thought to note hereabout Animadv p. 78. Where he saith if we meane a particular Church it will not agree with the prophecies of Antichrist whose City or church is so great as peoples kinreds toungues and nations doe dwell in the streets thereof Rev. 11 8 9. I ansvver first that stil he cals that Antichrists church vvhich the Apostle cals the Temple of God II. Secondly how vvill he proue that the Beasts city spoken off Rev. 11 8. is the Temple of God spoken of 2 Thes 2 4. If he say he speaks not of the Temple of God then he speaks not of the point in hand If he speak of it why doeth he still call it the City Church and Temple of Antichrist and not the Temple of God as the Apostle termes it Hath the very phrase of the Scripture so much light in it as he can not endure to look upon it Or doth he in these things loue darknes more then light Or is there no difference to be put between Antichrists City and Gods church III. Thirdly having this occasion I vvill propound some things hereabout and leaue them further to be considered off being assured that if the true meaning of these Scriptures be rightly found out the difficultie about these and sundry other matters will be far the more easy Whereas therefore he doth not distinguish betvveen the City and the Church but here and throughout his treatise usually confounds them as all one let us obserue and consider of these things thereabout 1. That this City spoken off in â Rev. 11 8. the place that he alledgeth is spiritually called Sodome and Egypt where also our Lord vvas crucified But the church is here called the Temple of God or the Court vvithout the Temple or the holy City c. For which see 2 Thes 2 4. and the chapter it self vvhich here he citeth Revel 11 2. 2. That this great city is not onely Sodome and Egypt spiritually but is also that Sodome Egypt where our Lord was crucified Rev. 11 8. Now al know that Christ our Lord vvas crucified in and under the jurisdiction of the City not of the Church of Rome For he vvas condemned to death by Pontius Pilate the Deputie of the Romane Emperour under whose dominion and jurisdiction now the Iewes were and vvas crucified by the Romane souldjours being delivered to the Gentiles when yet there was no church at Rome as Christ himself had before told his disciples Mat. 27 2 11 26 27 31 35. with 20 17 18 19. Luke 18 31 32 33. and 23 1 2 c. Joh. 18 28 31. 19 1 2 10 12 15 16 18 23. c. Which is also acknowledged by this man himself here a litle after Animadv pag. 83. 3. That this City is that which vvas the Dragons throne and was by the Dragon giuen to the Beast Rev. 13 2. vvhich this man himself also noteth though to another purpose Animad pag. 79. But this was the City not the Church of Rome Neyther I think will these men themselues say that the Church vvas the Dragons throne or was by the Dragon giuen to the Beast 4. That this City also is the throne of the Beast Babylon the great City spoken of Rev. 16 10 19. and 17 18 ch Which that it is to be understood of the city of Rome and the dominion thereof vvill yet appeare further by the reasons follovving And note here how â¡ M. Brighon Rev. 16.19 some treating on Rev. 16 19. expound great Babylon there to be the city of Constantinople called New Rome Which then maketh the more for the point in hand 5. That this city is the woman that sitteth on seuen mountaines Rev. 17 9 18. And that the City not the church of Rome is built on * Called Palatinus Capitolinus Quârinalis Aventinus Caelius
Esquilinus Viminalis seuen mountaines As euen â 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 â 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 jurisdictioÌ 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 â 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 coÌming to the faith of Israel vvhether mo or fevver Or vvere not the Ievves distributed into severall and particular Synagogues which being joyntly considered vvere and might be esteemed as one people And are not the Christians euen those among whom Antichrist hath most prevayled distributed likewise into particular churches or parishes Which if any would in some good respect consider joyntly as one people vvho would striue about it so as it were not any way abused for maintenance of any errour against the trueth or vvord of God But of this I will not insist neyther alledge other things that here might be observed That alone may suffice vvhich I noted here before By reason whereof also I need not stand on that vvhich he speaketh about the catholick or universall church seing it is ynough for the matter in hand to find it in the particular churches so as is aforesaid Yet some things by this occasion may here be noted vvithall As namely that the Church of Christ is sometimes accounted as one â Sal. Song 4 12 16. and 5 1. 6 2 11 garden being considered joyntly in one sometimes as many or sundry * Sal. Song 4 15. 6 2. 8 13 gardens in respect of the divers particular congregations thereof Each of which particular ones both is a garden it self and is also a part of that one or universal garden of the Lord. So as he vvhich dwelleth the trees herbes vvhich grovv in any one of these may be said to dwell and grovv not onely in that particular garden alone but also in the general or universall garden as it compriseth al the particular gardens within it they being al of them parts of the generall Likevvise the Church is sometimes resembled by â Exod. 25 31. 2 Chr. 13 11. Zac. 4 2 11. one Candlestick having one shank or shaft out of which come divers branches vvherein are * Exod. 25 37. with Rev. 1 11 12 20. and 2 3 ch seuen severall lampes so as the light vvhich is set in any one of the lampes standeth not onely in that particular lampe but in the generall candlestick sometimes by â 2 King 7 49. 2 Chron. 4 7. ten candlesticks sometimes by â¡ Rev. 11 4. two c. so noting both one catholick Church in generall divers particular Congregations in speciall sometimes moe sometimes fewer yet so as they are alwaies parts and members of the generall or universall vvhether they be moe in number and more florishing or fevver more decaying Where note moreover that the Candlesticks and Lampes were set in the Temple of God and that the church of Rome vvas a golden Candlestick as well as the rest of the Primitiue Churches that this man himself saith definitely â Animad p. 103. the true churches were many of them apostate when John wrote whom yet notwithstanding the Scripture calleth Christ acknowledgeth them to be â Rev. 1 11 12 20. and 2 1. golden candlesticks In any of vvhich if Antichrist the man of sinne had sit as in the church of Rome I suppose this man vvould not deny but his fitting then should haue ben in the Temple of God whether it vvere coÌsidered as a particular Lampe and Candlestick it self ââ M. Brig on Rev. 11 4. or as a branch also and part of the great and generall Candlestick vvhich is â Rev. 1 11 12 20. and 2 1. observed in the respects aforesaid to be a type both of the Catholick church and of the particular Congregations thereof like as here the Temple is by this man himself acknowledged and rightly also to be a type of both Animad pag. 78. As for the catholick or universall Church which the Pope claymeth for his Temple what is that to us vvho speak of the Temple of God spoken off by the Apostle 2 Thes 2 4. And vvhereas he vvould be taught hovv that vvhorish company that worship the Beast and Dragon can be the true catholike church spouse of Christ although that which I haue noted before be sufficient for the point in hand neither meane I now to insist on other things yet seeing thus he speaketh here let him first remember hovv but a litle before he told us â Animad p. 77. the catholike church of the novv Romish religion as themselues describe it hath one part thereof on earth another under the earth and a third part in heauen now here himself speaketh onely of such as are on earth and those also such as vvorship the Dragon and the Beast spoken off Rev. 13 4. whereas the Catholick Church in deed conteyneth al the Churches and people of God that haue ben from the beginning of the world before ever there vvas a church yea or a city at Rome and that shal be to the end of the vvorld in any and every age thereof and in another respect all and onely the elect of God both Angels and men 2. And let himself now tell us vvhether he think there was no other church or churches of Christians catholick or particular vvherein Antichrist sate synce the apostasie of the Man of sinne but such as worshipped the Dragon which gaue power unto the Beast and the beast also himself withall Rev. 13 4. And who then were the Tabernacle those that dwelt in heauen whom the beast blasphemed and the Saints with whom he made vvarre tvvo and fourty moneths Rev. 13 5 6 7. and of vvhat church or churches they were considering also that the apostasie began so soone and spread so far and continued so long 2 Thes 2 3 7. with Rev. 11 1 2 c. 3. Let him also remember how Ierusalem came to be â Ezec. 16 2 35 c. and 23 2 43. c an harlot old in adulteries and the Ievves to be â Esa 1 4 5 c. a sinfull nation laden with iniquitie forsaking the Lord and revolting more and more yea * Esa 57 3 4 5. c. sonnes of the soâceresse the seed of the adulterer and the whore â Esa 65 2 3 c. a rebellious people which walked in a way not good after their ovvne thoughts â¡ 2 Chron. 36 14. c. transgressing after all the abominations of the heathen and polluting the house of the Lord which he had hallowed in Ierusalem c. vvhenas yet they vvere
still notwithstanding the city people and temple of the Lord. Esa 1 3. and 3 12. vvith Jer. 50 28. and 51 11 35 36 45 50 51. 4. And as for the true catholick church and spouse of Christ vvhereof he speaketh besides that it conteyneth onely the elect and all of them in all ages and places of the vvorld as is aforesaid himself also knoweth that it is a church invisible unto us whereas our question is of the Temple of God vvherein the Man of sinne sitteth and so of the visible Church polluted and profaned by Antichrist as the Temple of God at Ierusalem vvas of old both by the Iewes themselues and by Antiochus c. 2 Thes 2 4. Rev. 11 2. compared with 2 Chron. 36 14. c. and Dan. 8 9 14. and 11 31. c. 5. Lastly obserue here how still he speaketh and useth the terme of Antichrists Temple vvhereas vve speak of the Temple of God vvhereof the Apostle speaketh 2 Thes 2 4. and so of the Lords Court and City spoken of Rev. 11 2. vvhich hovv ever he cannot now admit to signifie the church of God yet he hath both taught it â Def. of Script p. 14. c. heretofore so as he need not now be taught it again if he will but peruse what himself formerly vvrote about this matter and here againe he teacheth it â Animad p. 80. in the very next page follovving vvhere he interpreteth the Temple of God * 2 Thes 2 4. here spoken off to be Gods church and people thus still forgetting and contradicting himself of vvhethersoever he meane it vvhether of the church catholick or particular Let him chuse vvhich he vvill to expound it of and apply it unto And then let him tell us vvhether it be no othervvise the church of God but as the Divell himself is an Angell of light expounding his own words as shal please him best In the next place vvhere he saith that â Animad p. 79. the very word Temple leadeth us to understand Antichrists church to be but a counterfeyt c. mark first how he keeps not the words of the Text. The Apostle saith not onely the Temple but the Temple of God So his exception and assertion here keeping to the Apostles vvords and the point in hand is this in deed thus to be propounded that the very phrase of the Temple of God leadeth us to understand Antichrists church to be but a counterfeyt Which if so it were then also when the Apostle saith to the Church of Corinth in the Scripture that himself cited â Animad p. 78. here but a litle before ââ 1 Cor. 3 16. know ye not that ye are the Temple of God his meaning should be according to this glose know ye not that ye are a counterfeyt church Againe â ver 17. If any man defile the Temple of God him shall God destroy that is according to his collection here If any man defile a counterfeyt church him shall God destroy And again â 2 Cor. 6 16. What agreement hath the Temple of God with idols for ye are the Temple of the living God that is according to this understanding here What agreement hath a counterfeyt church vvith idols for ye are a counterfeyt church c. Or to keep to the word Temple alone as himself here chuseth to doe let him remember hovv he said here in â Animad p. 78. the next page before that the Temple figured out Christ primarily Like as Christ speaking of his body said to the Ievves Destroy this Temple and in three dayes I vvill raise it up speaking of the Temple of his body Ioh. 2 19 21. Will this man therefore novv thereupon gather as here he doeth that the very vvord Temple leadeth us to understand Christs body to be but a counterfeyt So in deed â Daenaeus in Augustin de haeres the Marcionites and other hereticks of old held that Christ was not truly man but had a feyned and fantasticall body vvhich he brought from heauen and took not of the substance of the Virgin Marie Wherefore also they put out of the Gospels the genealogie of Christ described by Mathevv and Luke c. What a strength now such collections as this man maketh giues to these heresies revived again by some Anabaptists let the wise judge and let the weak take heed of such counterfeit gloses Moreover in ââ Animad p. 80. the very next page following he tels us that Antichrists sitting as God in the Temple of God spoken off 2 Thes 2 4. is to be understood of his invading and destroying Gods church and people as the heathens of old dealt vvith Jerusalem and the dvvellers therein And novv here he tels us the vvord Temple leadeth us to a counterfeyt So as then by his doctrine eyther Antichrist hath invaded and destroyed but a counterfeyt and therefore not the church people of God in deed neyther is his dealing like the heathens of old vvho invaded and destroyed Ierusalem the Lords city and the dvvellers therein in very deed or els he doeth still contradict himself as in deed he doeth By which also may appeare hovv notably this man himself playeth the counterfeyt so might be left vvith all his counterfeyt gloses till God giue him better grace vvere it not that the trueth and good of others also are to be respected vvithall Where he saith the Temple and tabernacle in Israell vvas not the church congregation of Gods people â properly See vvhat he saith to M. Sm. hereabout Def. of Scrip. p. 5 8 c. properly but a sacramentall signe of Gods dvvelling vvith them c. What then vvere they therefore but counterfeyts not a Temple and Tabernacle in deed and in trueth Or did they not in Gods ordinance figure out the church as himself affirmed here a litle before so were the church figuratiuely Or doeth not the Apostle so understand and apply them in the places before mentioned 1 Cor. 3 16 17. 2 Cor. 6 16. Ephes 2 21. Circumcision also and the Passeover in Israell vvere signes of Gods covenant leading unto Christ were they therefore but counterfeyts and not a cutting of the foreskin and a lambe in very deed Or were they not Gods holy Sacraments and fit antitypes of ours in deed and in trueth Thus by his doctrine might all Gods ordinances and types in Israell be esteemed but counterfeyts and all the doctrines comforts directions that throughout the Scriptures in â Annot. on Gen. Exo. Psal c. his owne Annotations are derived from them might be turned avvay as being taken but from counterfeyts Hovv this again may strengthen the Anabaptists in their errors vvho vvould not haue us to reason from circumcision to baptisme from Israell to the church now c. all of judgment vvill easily discerne But novv at length after he hath made a great florish to shevv that the Temple is a
a chief captain under Nebuchadnezar the king of Babylon how he burnt the house of the Lord and the houses of Ierusalem and brake dovvne the walles thereof c. Jer. 52 12 13. c. Lam. 2 7 9. To vvhich time the 97 Psalme also here alledged may be referred Daniel speaketh of Antiochus king of Syria who magnified himself against God took avvay the dayly sacrifice cast avvay the place of Gods sanctuarie trode it the host of God under foot and as it is in another place of the same prophecy polluted the Sanctuarie of strength or the Sanctuarie and munition meaning the Temple and city of Ierusalem and placed the abomination that maketh desolate So as though the Temple and City of Ierusalem novv remayned yet they were polluted spoiled cast avvay and trode under foot Dan. 8 11 13. and 11 36. with ver 31. Besides the Iewes in the captivitie of Babylon acknowledge that their sinnes deserved it as the Prophets also for their sinnes had denounced it Dan. 9 5 14. Psal 79 8 9. with Jeremies prophecy throughout Whereas the Iewes in the persecution of Antiochus alledge their integritie and faithfull constancie in the vvorship service of God euen unto death Psal 44 17 22. Albeit that divers also then eyther by the persecution of Antiochus or by his flatteries or both were corrupted and dealt vvickedly against the covenant of the Lord. Dan. 11 32 33 34 35. Wherein likevvise there was a fit type both of Antichrists dealing and of the churches estate in this behalf And in all these times the Iewes notvvithstanding vvere the church people of God though some of them were slayne and destroyed yet among them still God preserved his Church and people from the destruction intended by their adversaries Both vvhich as touching the question and Scripture in hand should carefully be observed Finally this Scripture is so to be understood as it may not contradict but agree with that which is written Rev. 11 2 3. where the Court of the Temple is giuen to the Gentiles and the holy City trode upon two and fourty moneths whether this be understood â ReseÌbling the times of Eliah of Antiochus of Christ among the Pharisees c. of shorter or longer times which yet should haue an end or vvith ver 3. of 1260 yeeres putting a day for a yere And afterward the Temple of God is opened in heauen and therein is seen the Ark of his Testament or covenant c. Rev. 11 19. and 14 15 17. and 15 5 6 8. and 16 1. And God hath his people stil in Babylon Rev. 18 4. So Gods church and people then remayne still undestroyed notvvithstanding all the opposition and exaltation of the Man of sinne with all his tyranny cruelty and persecution had in over and against the church and people of God from time to time untill himself being the sonne of perdition come to be consumed and destroyed in the end Othervvise also the Anabaptists plea should here againe be strengthned who hold â M.S. charact of the Beast p. 56 c. that Antichrist hath utterly destroyed the true Temple the true church and hath abolished the true baptisme of Christ and that therefore they must reare up a new church and get themselues a new baptisme c. And so they proceed from one errour and evill to another Wherein this mans erroneous opinions and corrupt gloses may harden them much the more And hitherto of the first exposition of the vvords aforesaid that here is giuen His other exposition is that vvhen the Apostle saith Antichrist sitteth as God in the Temple of God it is to be understood of their owne vaine ostentation vvhiles they vvill haue â Doth he meane the church of Rome or vvhat els speaketh he off it what I pray you called the Christian catholick church and the Pope the head of the same First I ask vvhereof he speaketh this that they vvill haue it so called If of the Temple of God himself in his very last vvords told us that by it is understood Gods church people in deed If he speak of some other thing he speaketh not to the point in hand And besides vvhat is it that he speaketh off And why doeth he not name it Is it because if so he did his exposition vvould be found eyther contradictorie to the former or some other way to no purpose at all but against himself Secondly if the Apostle had meant that it vvas not the temple of God in deed but onely that they would haue it so called could he not so haue expressed his mynd for this clause of the Temple of God as he doeth in the next vvords touching Antichrist himself vvhen he saith he shevveth himself or pretendeth that he is God and as the Scripture speaketh othervvhere vvhen it noteth the blasphemie of them which say they are Jewes are not but are the Synagogue of Sathan and so doe lye Rev. 2 9. and 3 9. Thirdly if it be thus to be understood as now he saith that it is not the Temple of God in deed but onely that they vvill haue it so called in vain ostentation making the Pope the head thereof then besides his strengthning again of the Anabaptists opinion aforesaid his owne former exposition here giuen can not stand vvhere he said in the last vvords before that it is to be understood of Gods church and people invaded and destroyed by Antichrist as Jerusalem and the dvvellers therein were dealt vvith by the heathens of old For these were in deed the church and people of God though sinfully corrupted not onely in their owne vaine ostentation that they vvould be so called Lastly many often boast vainly of that vvhich notvvithstanding they haue or may haue in deed but yet abuse it or vvalk not worthy thereof as I shevved â Pag. 106. 107. heretofore by the example of the Ievves here spoken off out of Esa 48 1 2. Zeph. 3 11. Matth. 3 9. Ioh. 8 37 39. as likevvise the church of Rome hath a long time boasted that it is the church of God and as other churches and people also doe vvhen yet they abuse and vvalk not vvorthy of that mercy of God unto them Besides that Lucifer the king of Babylons vain boasting of his sitting on the mount of the Congregation c. did not hinder but that it vvas in deed the Temple of God and the Mount of the congregation in the sides of the North c. Esa 14 13. Other things here I omitt as being meerly vaine in deed that a particular church should challenge to be the catholick church vvhich cannot be as they understand it the Pope to be the head of the same vvhich Christ onely is and no other can be Ephes 1 22 23. Let these clauses therefore all by-matters be omitted that perteyn not to the point in hand let the thing be simply propounded as it should be thus vvhether the church
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 coÌtrarie 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 â 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 â Def. of Scrip. p. 12 13 14 15. impietie dotage his fancie blyndnes of heart abuse of the âord 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 â 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 â 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 â 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 â 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 â 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 â¡ 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 â 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 â 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 â 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
estate of the people saith thus Ho ho come forth and flee from the land of â Of Chaldea which vvas north froÌ Iewry the North saith the Lord for I haue spread you abroad as the four wynds of the heaven saith the Lord. Deliver thy self O Zion that dvvellest with the daughter of Babylon Zac. 2 6 7. Where marke first hovv for those words of Ieremy my people Zacharie here hath O Zion and then also hovv plainely his speach sheweth that Zion is in Babylon not mount Sion it self vvherein the Temple was built which was in the land of Canaan but the people of God the Ievves that perteined to Zion among vvhom when God set his Temple there he said withal â 1 King 6 13. Psal 132 13 14 I wil dwel in the midst of you shewing that the Temple was a token of his presence among them a band of the holy and mutuall conjunction that vvas between God and them whither they vvere bound to come to the worship of God and thither to bring their sacrifices c. This Temple of God â 2 Chron. 36 14 c they profaned most sinfully falling into idolatrie and apostasie and committing many other abominations for vvhich the Lord gaue them into the hands of their enemies vvho slew many of them vvith the svvord and captived others of them in the land of the North in Babylon c. This people that had thus sinned that was thus captived and punished that dvvelt vvith the daughter of Babylon the Lord still accounteth and calleth his people yea he esteemes them to be Zion which he chose and vvhere he dvvelt vvhom therefore after he had a vvhile captived and chastised them in Babylon for their sinnes he calleth from thence againe in his mercy So then note here these particulars concerning the point in hand 1 That the people of God pollute his Temple become apostates and idolaters and are captived in Babylon 2. That thus now Sion is in Babylon consequently the Temple of God so to speak the people of God the church of God is in Babylon 3. That yet still they are notwithstanding acknowledged by the Lord to be Sion to be his people and so still to be under his covenant though they be in Babylon 4. That the Lord calleth them againe from thence by divers of his Prophets at sundry times as may appeare by comparing together Jer. 50 45. and Zach. 2 6 7. with Esa 48 20 c. 5. That when they vvere by the Lord thus called away from thence yet they did not all come together at once but some after other at severall times As namely that some in the first yeere of Cyrus came out at the first vvith Zerubbabell and Ioshua Ezra 1 and 2 chap. and Neh. 7 chapt who afterward being hindred for some time in the building of the Temple vvere encouraged againe to the vvork by the Prophets Aggee and Zacharie Ezra 3 and 4 and 5 and 6 chap. In which time againe Zacharie about the second yere of Darius called upon the rest that yet remayned in Babylon that they likevvise should come out from thence vvhom still he acknowledgeth to be Sion though yet they vvere in Babylon Zach. 2 6 7. c. with 1 7. and 6 10. and 7 1. And some also aftervvard returned vvith Ezra in the seuenth yere of the said Darius Artaxerxes Ezra 7 1 7. c. Which is â Rom. 15 4. 1 Cor. 10 11. novv likevvise to be observed about the Lords calling of his people and their comming out of this other Babylon vvho as the former come not from thence together all at once but some after other at severall times and that in such sort as there vvill be of Gods people yet called from thence euen then when this Babylon the City of Rome shall come to be burnt with fire and to be cast downe to the ground never to rise up againe any more Rev. 18 4. with ver 8 c. Whereof by other occasion I haue spoken here also before Pag. 138 152 153. and wil not novv further insist thereupon Neyther vvill I enter to speak of other things that might here be observed As namely that he useth the terme of the church of Babylon speaking of Babylon in Chaldea vvhen eyther he meaneth the City of Babylon or speaketh not according to the Prophets speach here but in deed useth colourable vvords to deceiue the Reader as if now there had ben some other church of Babylon besides the Israelites the people of God here spoken off Jer. 51 45. Also that here he calleth the Israelites Gods lost sheep scattered there upon the mountaines and hils whom first the king of Ashur had devoured c. vvhich may be referred not onely to Iudah but to Israel also of the ten tribes as may appear by the Prophets words Ier. 50.4 17 18 19 20. compared with 2 Kin. 15 19 20 29. and 17 3 4 5 6 c. So here then he acknowledgeth Israell to be Gods lost sheep asvvell as Iudah vvhom â Animad p. 82. other where he denyeth to be the people of God in their apostasie And moreover that he saith God vvill receiue them into covenant whom he calleth out of Babylon â or We are become as they over whom from the beginning thou bareft no rule neither is thy namâ called upoÌ them if they obey his voice calling them out of her as if they were not already under the covenant of God being his people or as if they could be the Lords people as here the Lord himself acknovvledgeth theÌ to be and yet not be under his covenant The Iewes themselues knew better when they vvere in Babylon and thereupon grounded their requests to the Lord and prayed saying O Lord why hast thou made us to erre from thy wayes and hardened our heart from thy feare Returne for thy servants sake the tribes of thyne inheritance The people of thyne holynes haue possessed the land but a litle vvhile our adversaries haue troden downe thy Sanctuarie ' We are thyne thou never bareft rule over them they were not called by thy name Esa 63 17 18 19. And againe Thou hast hid thy face from us and hast consumed us because of our iniquities But novv O Lord thou art our Father we are the clay and thou our potter and we all are the work of thyne hand Be not wroth verie sore O Lord neyther remember iniquitie for ever behold see vve beseech thee vve are all thy people c. Esa 64 7 8 9. These and the like things I omit further to treat off That which is said already is ynough to cleare the matter sufficiently But seeing there is reference here to the alledging of â this Scripture before where also I insisted upon these words My people about the Baptisme had in the church of Rome c. there is a point or two of vvaight to be observed thereabout vvhich being not spoken off before
must needs fall into high transgression against God and profanation of his holy things to the provoking of his vvrath against them more and more til they repent and amend their vvaies And that also the more seeing they haue had so long and often vvarning thereof giuen unto them These things if they can let them get him to answer by the word of God syncerely and soundly if they vvill vvalk conscionably herein as they ought to doe To us they may see he cannot answer them but with sleights evasions puts them of persvvading the Reader that nothing is proved by us vvhen any may see that nothing in deed is answered by himself but that sometimes he passeth by things vvholly vvhich should specially be insisted on and answered sometimes where he would ansvver cannot find any but vvith glosing speaches caryes away the Reader vvhat he can and sometimes brings that as he thinketh against us vvhich being well observed is in deed for us and against himself As may be seen in the last points novv treated off besides the like in other here noted before and that may be observed throughout his treatise And hitherto of this point concerning Gods people and their being under his covenant euen whiles they are in Babylon Rev. 18 4. Of Israell heretofore and Christian Churches since being in Apostasie and Defection A further declaration hereof I took â Advertis p. 59. from the example of Israell For having alledged that those words My people imply the covenant of God which is I vvill be your God and you shall be my people I annexed thereupon And so is Israell often called the Lords people and is thus spoken off in the time of their apostasie by the Prophets 2 King 9 6. and 13 23. 2 Chron. 30 6 9. Hos 4 6 12. and 5 4. and 14 2. Amos 7 15. and 8 2 c. Whereunto this opposite not finding what to answer â Animad p. 81 c. betaketh himself to his woonted shifts and evasions and thereupon ansvvereth that vve proue not the Question Where let the reader judge vvhether the point in hand touching that phrase of Gods people to imply the covenant of God be not proved by the example of Israell and the Prophets use of that speach concerning them And that so plainly as this man himself is glad to passe over the Scriptures here alledged vvithout insisting thereon Moreover the question here in hand being concerning the Temple of God spoken off 2 Thes 2.4 whereabout I alledged also that terme and estate of the people of God spoken off Rev. 18 4. he keepeth not hereunto as he should but fleeth to Babylon there to seek some evasion if he could Of this vvoonted course of his in not keeping the Apostles vvords the Temple of God whereabout our question is but in stead thereof using the termes of the Antichristian church Babylon and the like I haue spoken â¡ Pag. 144. here before need not repeat it As also of the terme * Pag. 129 Gentiles by the sound vvhereof he would novv cary avvay the Reader whenas heretofore in â Def. against M. Sm. p. 12 13 14 15. the very place here cited by himself he could distinguish betvveene these Gentiles and the Court of the Temple here spoken off Rev. 11 2 9 18. Where likevvise there is * Rev. 11 ch manifest reference made in divers respects not onely to Israell but also to Iudah Which may assure us that these are true fit types also of the things here spoken of concerning the church of Rome and other churches in apostasie and defection For vvhich see here before pag. 127 c. And still remember that the very terme of the Temple of God 2 Thes 2 4. Rev. 11 2. besides all the other things follovving in the same chapter teach the same thing undeniably For vvhich also see before pag. 124 127. c. His next ansvver is touching Israell it self vvhere he laboureth to disproue what I alledged concerning them out of the Prophets but yet medleth not with the Scriptures vvhich I cited hereabout and vvhich are vvell to be observed about the point in hand besides that in his discourse after his manner he useth what other shifts he can and falleth into sundry errors great abuse of the Scriptures as I haue more largely shevved â Pag. 96. 97 c. here before treating of this matter and of some speciall things concerning Israell which here he insisteth on more particularly To which therefore I refer the Reader And having now intreated already so largely both of Israell and the church of Rome other churches in apostasie and defection as the Reader may see I haue done I shall not for the residue of his treatise insist upon every particular from point to point For so I might vvrite many books volumes thereabout And in this I haue already vvritten much more then I thought to haue done vvhen first I began it For the rest therefore of his discourse it shall suffice to note a few of the many errors evasions contradictions and other such stuf vvherewith his treatise aboundeth throughout leaving it to the Reader to esteem of them and the like which he may obserue himself as he shall find them for to be Errors evasions contradictions c. 1. That the Temple of God spoken off by the Apostle 2 Thes 2 4. is no more Gods Temple Animadv p. 82. c. then vvere Ieroboams Idoll temples in Israell and Bels Temple in Babylon Animadv pag. 82. yet he told us but a litle before that it was to be understood of Gods church and people invaded and destroyed by Antichrist as the heathens of old dealt with Ierusalem and the dvvellers therein Ibid. pag. 80. Pa. 83 84 c. 2. That he maketh not onely Babylon but the Beast himself and the Church to be all one Whereas the Scripture teacheth us again and again to distinguish betvveen Babylon and Gods people in it betvveen Babylon and Sion in it c. as I haue shevved here before out of Jer. 51 45. and Zach. 2 7. compared vvith Rev. 18 4. betvveen the Beast that is the man of sinne and the church or Temple of God vvhere he sitteth and tyrannizeth c. 2 Thes 2 3 4. with Rev. 11 and 13 chapt Pag. 84 85 c. 3. That vvhereas I observed a tvvofold consideration of the estate of the church of Rome and of Israell heretofore one in respect of the trueths and ordinances of God still reteyned among them another in respect of the mixture of their ovvn inventions abominations vvithall in regard of the one to hold and acknovvledge the trueth and church of God there * This cause he omits against the Anabaptists in regard of the other to consider and obserue their apostasie and Babylonish confusion against Antichrist c. he doth not onely not yeeld unto it vvhich thing alone is to
Zac. 13 9. with Act. 2 39. 3 25. Rom. 9 25 26. c III. That the typicall estate of Israell is our ensamples 1 Cor. 10 6 11. Which Pag. 87. vvhen we obserue or alledge he setteth himself to oppose it he will not admitte it he excepts against it c. But for himself he will use it he will insist upon it no man more as in all his vvritings may be seen And if he may doe it may not we also Came the word of God out from him or is it come to him onely 1 Cor. 14 36. IIII. That he pretendeth and pleadeth as if he vvould perswade Pag. 88. that God brake the covenant on his part vvith Israel vvhen al the tribes were together Pag. 88 c. and yet aftervvard in the same page saith that whiles Israell was one they continued Gods Church Pag. 88. V. That he shuffles together the estates of Israell Pa. 88 89 90 91. when they were one body and when they vvere rent in tvvo Also whilest Israell was in the land and presence of the Lord and when they vvere cast out of his house and presence Which I haue shevved â Pag. 70 71 78 101 c. here before and vvhich the Reader may here again obserue if he doe but note the Scriptures which now he citeth and the cases spoken off and the times vvherein they fell out As namely the things spoken off in Deut. 1 and 2. Exod. 34. Judg. 1. and 2. Animadv p. 88. 89 90 91. Num 14 c. when they were al together And 2 Chron. 11. and 15. and 25. and 1 King 13. Hos 4. and 5. and 8. and 11. Amo. 9 c. when the ten tribes had left Iudah as also whiles yet they vvere in the Land And finally 2 King 17. with Hos 1 9. and 2 chap. Jer. 3 8. c. vvhich speak of the estate of Israell when they vvere cast out of the land as out of the house and presence of God and had the bill of divorce giuen them that is here spoken off c. Which places times and cases hovv he confoundeth the Reader may obserue and hovv needfull it is to distinguish them may appear by the things themselues as I haue shevved more largely heretofore pag. 70 78 101 c. to vvhich I refer the Reader Whereunto novv I annex this that among other things Pa. 82 91. the place in Hos 1 9. vvhich he cited before and here again might haue taught him better to consider hereof both in respect of the severall times of the birth of the children there spoken off vvhereof that of Lo-ammi not my people vvas the last because the Lord doth there expressely use a word of the future tense I vvill not be â or your God or for you c. yours shevving that their case should afterward come to be othervvise then novv it vvas as yet vvhiles these types and prophecies vvere giuen them and vvhiles as yet they vvere in the land Of vvhich also see more here before pag. 77 78. c. VI. That he saith if we cannot proue Babylon in Chaldea to be Gods church Pag. 92. vvhen the Iewes vvere there captived Ier. 50. and 51. we shall never proue the Temple of God spoken off 2 Thes 2 4. to be Gods true church For about this is our question and reasoning hovv ever he please still to terme it the Synagogue of Sathan c. Of vvhich see here before pag. 124 143 144. c. And this Babylon he knoweth vvas then meerely an heathenish City people whereas the Temple of God here spoken of himself acknovvledgeth â Animad p. 80. othervvhere to be understood of the church and people of God answerable to Ierusalem and the dwellers therein Animad p. 80. 7. That vvhere I spake * Advert p. 62. of the vvord Church being taken sometimes more largely sometimes more strictly which about the question concerning the church of Rome may likevvise be observed he omitteth â Animad p. 92. this point and doeth not so much as mention it vvhether not willing to meddle with it or not regarding it vvhereas other both learned and godly men do obserue and note it Keckerman vvriting of the church saith The church is taken largely or strictly The Church largely taken is a company of men that professe Christ to be their King Priest and Prophet And touching the Church thus taken there be these generall rules I. The Church is of those things which haue one name and divers significations or where divers things are signified by one word which cannot be comprehended in one essential and generall definition 2. But the profession of the doctrine of Christ acknowledgment of his Propheticall Priestly and kingly office generally and howsoever taken is the forme of the church largely considered 3. Thus therefore the Church being taken conteyneth euen the reprobate and hypocrites as members to wit so long as they prosesse Christ the Prophet Priest and King any manner way Keckerman System Theolog. l. 3. c. 6. p. 370. 8. Where I observed â Advert p. 62 63. a double regard that may be had of apostate Churches in all ages according as they are considered and spoken of in comparison with other people of divers sorts As namely that Israell in apostasie being compared with the Syrians Philistimes Moabites and other nations are called ought to be accounted the people of God who haue the onely true God for their God c. 2 King 5 8 15 17. and 9 6. c. But being compared with Iudah which ruled with God was faithful with the Saints she is called an harlot not the wife of God but an whore committing adulterie compassing God about with lyes deceit c. Hos 2 2 5. and 4 15. and 5 3 4. and 9 1. and 11 12. c. And in like manner that the Church of Rome in apostasie being compared with the Iewes Turks and Pagans they are and ought to be accomted Christians and the Temple of God Where also is verified that which the Apostle spake of Antichrists sitting in the Temple of God 2 Thes 2 4. not the Temple of Ierusalem as some to turne away the truth haue imagined but the Temple of Christians the church of God brought to the faith of Christ and professing to be Christians as may appeare by these Scriptures and the like compared together 2 Thes 2 4. with Ezech. 43 7 8. Zach. 6 12 13. Eph. 2 11 13 19 21. 2 Cor. 6 16. Rev. 11 19. * This clause he omitteth and as it is also understood by all sound writers both old and new But againe being compared with the auncient Church of Rome and other primitiue churches in the Apostles times and such as now walk in their steps and in the good old way ruling with God and abiding faithfull with his Saints she is called and is to be esteemed an
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 â 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 â 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 â 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 theÌ 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 â 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 â 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 â Psal 50 10 11 12. every beast of the forest is his and the cattell upon a thousand hils that the vvild beasts of the field are his yea that the world is his and the fulnes thereof Shall vve therefore think that the heauens vvild beasts cattell and vvhole vvorld are the vvife and church of God in the covenant of mariage with him as Ezekiel speaketh of the Ievves in the place vvhich here he alledgeth and by vvhich he vvould perswade us that these are the vvords of the covenant generally But I vvill not follovv this any further neyther the abuse that he hath of other Scriptures every where which vvere endles to prosecute in particular Onely let him consider with himself how sinfull a thing it is thus to abuse the vvord of God and to take his name in
vaine as he doth throughout his treatise For vvhich he may assure himself the Lord vvill not hold him guiltles nor leaue him unpunished if he doe thus persist and vvill not be reclaymed Exo. 20 7. Let him therefore not delay to think on his wayes and to turne his feet into the testimonies of the Lord. Psal 119 59 60. 19. When as heretofore about this question concerning the church of Rome vve annexed somewhat out of the vvritings of M. Iunius against Bellarmine vve expressely signified â¡ M. Clift Advertis p. 20 21. that vve did it not as relying upon the judgment of men in causes of religion but because we knevv that many who are caried with a prejudice against us would stay themselues the more when they should see what M Iunius hath written of this argument Yet as if no such thing at all had ben signified by us â Animad p. 98. this opposite doth not onely passe by it but pretend as if herein we did or vvould stand to his judgment And this also he maketh the more straunge because sometimes some letters of difference haue passed betvveen M. Iunius and us in some other things As if vve could not differ from him in some things and yet like or speak of his judgment in some other This man himself differeth from him in sundry things doth he not therefore like or may he not speak of his judgment in any thing But vvhat vvill he not pretend or except against to haue some shevv of help for himself in such time of need And although it be certaine that in cases of Religion vve should not rely on the judgment of man but on the vvord of God alone as we noted before yet seeing that we knowe but in part and the Word of God is common to all his people and is not come to any person or people alone therefore should we not lightly despise or reject the judgment of others and those also godly learned but with reverence and humilitie regard them specially when they set themselues not onely to shevv their judgment but to bring proof of argument and that also froÌ the word of God as M. Iun. doth about the matter in hand 20. Novv therefore that the Reader may see hovv M. Ainsvv setteth himself herein not against us alone but against any other whomsoever and vvhatsoever they alledge hereabout and specially that he may better consider what M. Iunius himself hath written of this matter and how very many things therein of special vvaight and use M. Ainsw hath omitted which are good and needfull to be observed I haue thought it not amisse here again to set dovvn M. Iunius his ovvn words Which alone wil much help the Reader better to discerne the evasions errours abuse of Scripture and other evill dealing into vvhich M Ainsvv runneth on still more and more Besides that the Reader may by this meanes be better informed and directed hovv to discerne and judge of the opinions and differences that are at this day hereabout among whomsoever vvhether Protestants or Anabaptists or any other M. Iunius his judgment of the Church of Rome as may be seen in the second tome of his works in folio Libro singulari de Eccles contra Bellarm. cap. 17 pag. 1018 1019. c. BEing to treat of the Church of Rome we will first open the aequivocation or divers signification of the word before we determine of the thing it self that all men may better perceiue what it is that is at this day called in question among us For very many ar deceived with the homonymie or divers signification of the very word and unawares insnare themselues and others by ignorance of the deceitfulnes in the speach The church of Rome therefore is properly so called or abusiuely by the misterming or abusing of the name both as it is called a church and as it is called the Romane church For as it is called the Romane church sometimes it properly signifieth a company which is at Rome as Paul spaâe writing to the Romanes sometimes it signifieth abusiuely all the Churches on the earth that cleaue to the Romane church according to the forme of doctrine and constitution thereof But we will simply treat of the church as it is the Romane church or church of Rome and the things which we shall speak of this church the same may the godly reader by proportion understand of the church so called by abuse of speach Now â All this whole passage he omitteth and all other clauses senteÌces passages that are included in these as it is called a church vvhich thing chiefly is in controversie it is so termed three maner of waies as a subject as an accident growen to the subject and as the subject together with that his accident As a subject it is the simple or single church of Rome As an accident growen upon the subject it is the papacie or the papal hierarchie which they cal ecclesiasticall As a subject compounded vvith his accident it is the church of Rome become papall or under the pope that is to say corrupt as I may so speaâ by that lawles or unnatural shoot of the Pope springing out of the stoeâ Now of each of these we will consider so briefly as we can The Church of Rome when it is considered as a subject it hath two parts the pastors and the flock of Christ for which church the Apostle of old gaue thanks to God by Iesus Christ because her faith was published throughout the whole world Rom. 1 8. And for which we also dayly ask of God in our prayers that he would informe it to worship him by his spirit in the Gospell of his sonne to stablish it in the faith Neither doe we deny this subject to be euen at Rome by the mercy of God at this day because we trust there is God calling persons called the calling it self yet in her the meeting of which things together in one giveth being to a church as before we shevved But touching the papacie or the papall hierarchie which they are woont to call Ecclesiastical we say that it is not the church properly but an accident growen unto the church and such as covertly worketh against the life and health of the church That it is not the church properly Here again he omits clauses words passages of speciall waight is proved by the very definition of the papacie and of the church of God For the papacie according to his generall is an order the church is a companie or an assemblie The papacie by his difference is an order positiue humane or from men and naught The church is an assemblie divine or from God by divine authoritie united together vvith reason Now those things which differ both in their generall and in their essential difference and in their necessarie conditions or properties they cannot be one and the same thing And that the papacie is an accident growen upon the
which avouch the papacie to be the church it self which vve haue before disproved The papacie is a poyson in the church which poyson must needs be vomited out if it will be preserved or els the church vvilbe extinguished by it if it suffer that poyson to prevaile and possesse all the veynes of the bodie But how can she be the church will some say in which the papacie is Euen so as there is the body And this in which a disease worketh But because the papacie is a deadly corruption the more that the papacie getteth strength the more the church is weakned the increase of the one is the decrease of the other And hence it commeth to passe that in the churches which are called popish some are more healthie and some more unhealthie then others the more healthie are those which haue lesse of the papacie and more of the church and those are the more unhealthie which haue more of the papacie and lesse of the church of this kind I doubt not that church to be which at this day is at Rome For it had long agoe giuen up the ghost if God by the medicine of his grace and long suffring had not nourished and kept it warme Notwithstanding that we may giue content unto their minds which doe not yet reach unto these things And this or think that they are more subtily then truly spoken of the church which they call the papal or popish church let us answer this question in few words from the regard of al particular churches as they are among meÌ or in consideratioÌ of things humane Everie church which in deed is a church is considered two waies on Gods behalf as they speak on our behalf On Gods behalf it is altogether a church whersoever there is found a companie called of God with his calling by the spirit the holy Scripture the ministerie of persons ordeined for holy things divine actions On our behalf there is no church at al although it be so of God And this also as we haue said to which there doth not cleaue corruption concerning the persons things actions and finally the whole ministration of man ordeyned by God Now that which is on Gods part is not taken away by our default so long as it seemeth good unto the Lord to acknovvledge it for his church and call it by his calling by the spirit and holy Scripture and the ministerie For shall the unbeleef of men saith the Apostle Rom. 3 3. make the faith of God without effect shal the weaknes of man make voide the truth of God or his imperfection the perfection of God Far be it off yea let God be true and everie man a lyer saith the Apostle in the same place We wil make the matter plain by an example similitude out of the words of Ieremie ch 3. A wife being filthie with adulteries if her husband will pardon her and consent to receiue her And these clauses he passeth over and to dwell with her she abideth still the wife of her husband not in deed by her own fact for she hath broken wedlock what in her was but by the benefit or goodnes of her husband So a church overflowing not onely with lighter infirmities but also with grievous adulteries should cease in deed on her part to be a wife but she ceaseth not on her husbands part For touching the election as the Apostle saith Rom. 11 28. she is beloved for the fathers sakes speaking of the church of the Iewes It is a church so long whiles God calling her proclaymeth that which is in Ier. 3 13. Onely acknowledge thine iniquity that thou hast transgressed against the Lord thy God And these following hast scattered thy waies to the straungers under everie green tree and ye haue not obeyed my voice saith the Lord. Turn O backslyding people saith the Lord for I am maried unto you I wil receiue you c. It is a church so long whiles God with protestation calleth upon it departing from him being rebellious as it is in Esa 50 1. Where is the bil of your mothers divorcement wherewith I put her away or who is there of my creditors to whom I sould you c. The church then at length ceaseth to be a church wheÌ God ceaseth to cal it back taketh away the evidence of that holy marriage that is the holy Scripture out of the hand of the adulteres and her that is stubburne testifying that the matrimonie is dissolved on his part so receiveth the covenant of grace to himself It is not for any man to deny that to be a church which God calleth a church Neither is it for any man to cal that a church which God having giuen the bil of divorce taken away the draught of the mariage contract denyeth so to be And after this maner doe we esteem of the church in which the papacie is God calleth her with his calling by his spirit word the publike records of that holy mariage which we cal the holy Scripture the ministerie holy things actions And this also which before we haue briefly reckoned up These things doe remain to that church most manifestly on Gods behalf But in that on the behalf of men al these holy things actions together with the very persons themselues abound overflow with most grievous deadly corruptions this is the sinne of men not the fault of God whose grace truth is perfected in infirmitie On Gods part she is yet called Hammi my people Ruchama finding mercy which most truly on her part may be called Lo hammi not my people Lo ruchama not obteyning mercie as we read in Hoseah the Prophet But we rely upon the mercy of God and according to his grace revealed we speak our mind or deliver our sentence concerning a church erring and going astray But this church hath every thing in it corrupt I coÌfes it But in that it hath al the divine things in the Scriptures it is of God in that it hath theÌ al corrupt that is of it self And this in that it hath al the divine things it is a church in that it hath the same al corrupt it is a corrupt church The church is not takeÌ away by corruption unles it be total as they speak which they cal destructioÌ And this A corruptioÌ that is in part doth not take away a church but wekeÌ it The church of Rome hath al things corrupt but not altogether this is not a destructioÌ but is to be called a corruptioÌ of it in part For to prosecute these heads particularly which we haue briefly noted in the consideration of the church God by the alone presence of himself calling doth lay the foundatioÌ of the church And this whole passage he omitteth in Christ the head therof The church of Rome addeth another foundatioÌ to this foundation
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 âindled 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
authoritie of God knit together c. M. Ains finding no answer hereunto purposely passeth over divers vvords clauses sentences and vvhole passages vvhich would giue light to the matter in hand and not content herewith makes much a doe about a word a rank of apostates urging it contrarie to M. Iunius his meaning hovv ever it be understood For first although the Translator in this place used two vvords an order or ranck of apostates yet he might see M. Iunius his word was but one signifying an order or an estate of apostates as before he spake of an order or estate of apostasie Which vvord also the Translator here kept and joyned with the other But novv this word of an order or estate so fitly opening the point in question and not leaving such colour of exception or aequivocation as M. Ains seeketh after he leaveth it and taketh hold on the other A sleight and silly course But as himself said erevvhile what vvill not men doe for help in time of need As for the word ranck it also is used in our tongue for an order estate conditioÌ estimatioÌ c. As in Psa 53 13. where David speaking of Achitophel or the like saith But it was thou a man according to my ranck as the new Translators haue it in the margent for which they haue in the text a man mine equall and M. Ainsw â In Psal 55 14. in his translation and notes O man esteemed of as my self or according to my order or estimation c. vvhere novv obserue these things for the more clearing of this matter 1. That the vvhole church or common vveale of Israel Priests and people vvere not of the same order ranck or estate vvhereof David and Achitophel vvere 2. That the order or ranck there spoken of was to be distinguished from the persons themselues othervvise considered Both vvhich M. Iunius observeth here and M. Ainsvv confoundeth or perverteth what he can 3. That where the other Translators use the word ranck M. Ainsw useth the vvord order cleane contrarie to his dealing here vvhere he leaveth the word order or estate used both by the author and Translator layeth hold on the word ranck And vvhy so That let M. Ains tell us himself unlesse vve should think that he did it because the vvord ranck in our tongue doth sometimes also signifie that vvhich is or grovveth thick together as corne in a field or the like and so is applied to persons or things in this behalf So as thus a ranck of apostates may be understood of a companie of apostates and those also thick together vvhereas M. Iunius about this question putteth difference purposely betvveen an order or ranck and betvveene a companie or assemblie making the one the general of apostasie and the other the general of a church and so shevving that the apostasie and church of Rome are tvvo different things and diversly to be considered Which vvhiles M. Ainsvv vvill not regard as he should but consound or abuse what he can let others judge what vain a doe he maketh hereabout and hovv yll in this behalf he dealeth vvith M. Iunius And this the more seing that also â See it here before p. 184 in the very next sentence to one of them which M. Ainsvv here citeth M. Iunius himself shewed the fountaine and occasion of this deceit how ever M. Ain after his maner passeth over it namely that the terme of the papacie taken doubly and aequivocally deceiveth men in such sort saith he as â here before we shewed touching the Romane popish church For under the terme of the papacie which is a vicious corrupt order they comprehend the subject it self vvhich is annoyed with that corruption not distinguishing aright betweene these things c. Which how true it is found in M. Ain not onely in this passage but throughout his treatise is so evident as I need not stand further to shevv it Every page yea almost every sentence is a vvitnes and demonstration thereof Or if in this place by an order or ranck of apostates we understand also a companie of apostates as in the next clause follovving there is a vvord of number that may be taken to imply so much yet any may perceiue that M. Iunius here speaketh this not of the vvhole church as M. Ains urgeth it but onely of the papall ecclesiastical hierarchie as â Pag 183 c. othervvhere in this treatise he calleth it Which is evident by the very vvords themselues vvhich are these â Pag 183 c. And that the papacie is in the church as the order or estate of apostasie in the house and city of God is as certaine as that of the Apostle is certain 2 Thes 2 that the man of sinne the sonne of perdition sitteth in the Temple of God vvith his vvhole order â Aâ the other translation had it or rank of apostates and not on the other side that the Temple of God consisteth in that order number of apostates which is a thing most strange furthest off Where marke two things for clearing the point in hand First that M. Iunius expressely distinguisheth between the Church or Temple of God it self and betvveene the man of sinne that sitteth therein with his whole order or estate of apostates Secondly that here by this order or rank of apostates spoken off he understandeth onely the popish hierarchie aforesaid and not the vvhole church or Temple of God it self vvhich he saith were most strange and is furthest off Novv though he speak thus plainly expressely yet M. Ain vvill not regard it as he should but taketh and urgeth it so as he heareth M. Iunius himself say is most straunge and furthest off vvhether from the truth it self â Advert p 60 65. here p. 171. c. or from the Apostles meaning and so also from his own it commeth to a like end for the point in hand Yea and moreover if this phrase of a rank of apostates be applied as by M. Ains it is to the whole church Priests and people yet we must stil remember the divers consideration of churches â 1 Kin. 13 28 30 c Hos 5 1 2 c. of their estate in this behalf as both M. Iunius â Se before p. 185. c in this treatise observeth and we haue also noted * before If we looke upon Israell eyther on the ten tribes or on Iudah also when the Kings Princes Priests and people were fallen into apostasie forsaking the Lord â¡ 2 Chr. 33 2 9 10. âer 1 16.18 5 30 31. and 7 17 18. 44 15 16 17. c. and burning incense to other Gods c. vvill not M. Ains say of them as here he doth of the church of Rome that now the whole church of Israell and Iudah Priests and people vvere a ranck of apostates But will he therefore conclude thereupon as here he doeth that they vvere not then in
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 â 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 theÌ 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 â¡ 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
away vvith any pretence or applause Ibid. 30. And what pretence hath he here to beare him out in this matter Can a scab or gangrene saith he performe any action of a naturall body or member But if M. Iunius lived to returne him ansvver he would keep him to the point in hand and soon ask of him again Can a body that hath a scab or gangrene performe no actions of a naturall body And what can M. Ainsw ansvver hereunto but it will be against himself what ever pretence or colour he set upon it 31. Besides if Hymenaeus and Philetus spoken off by the Apostle were Ministers though haereticall schismaticall apostaticall c. vvho teaching errours their word did eat as a cancker or gangrene 2 Tim. 2 17 18. vvould M. Ains therefore conclude as here he doth that the baptisme ministred by them vvas not true baptisme but as the fretting of the gangrene Ibid. c. How then said he before * that he vvas farr from Cyprians errour who held that it is not baptisme that is ministred by hereticks or schismaticks â Animad p. 71. and that it is to be renounced and rejected and accounted as profane Cyprian Epist 70 71 72. c. Or would he that men should not haue true baptisme or that they should still reteyne the fretting of a gangrene c. Or what vvil he say if he doe not distinguish betvveen their doctrine of errour and their other actions estate ministerie othervvise considered Likevvise when the apostate Ievves are by the Prophets compared to brasse yron lead tinne drosse reffuse and ofscouring c. Jer. 6 28 29 30. Lament 3 45. Eze. 22 18 19 20. vvhich cannot doe the actions of the body of a man will he therfore say that the circumcision had in Iudah was not true circumcision that no actions of the Priests or administration of that church could possibly be the actions of the body of the Church neither of Christ hovv ever they were considered and difference put betvveen the church it self and Gods ordinances on the one hand and their own corruptions and apostasie on the other 32. But why speaks he not also of the similitude of the plague or pestilence used likevvise by M. Iunius doth he perceiue Ibid. that the papacie may well be accounted the plague of that church yet be distiinguished from the church it self euen as iniquitie everie vvhere is justly esteemed the plague of churches cities kingdomes and common weales and yet is distinguished from them notvvithstanding 33. And why passeth he over M. Iunius his other similitudes of the Dropsie and Consumption Hath he no shift or colour there against Ibid. Doth he see it to be undeniable that these are accidents of the body and not the body it self and that therefore difference is to be put betvveene these diseases themselues and betvveen the bodies affected therevvith Why then doeth he not likevvise discerne it in the other And why doth he not yeeld thereunto Is it because he closeth up his eyes least he should see and hardeneth his heart least he should understand So in deed haue many done both teachers and people euen in Israell heretofore and that also from time to time Whom the Lord therefore punished accordingly blynding their eyes making their heart fat eares heavy least they should see vvith their eyes and heare vvith their eares and understand with their hearts and convert and be healed Esa 6 9 10. with Matth. 13 13 14 15. and Act 28 25 26 27. 34. Where he againe denyeth any calling to be in the church of Rome Animadv p. 100. I haue disproved it here before pag. 188. And vvhere he asketh how God doth call in that church of Rome Let him aske it of such of his follovvers as haue heretofore ben of the Priests and members of that church how they vvere called and that so as they left that estate whether it was by immediate revelation from heauen or by some meanes here on earth whether it was by the word of God or without it Let him tel us whence the Protestants Churches reformed of late did come vvhether from the church of Rome or no and hovv they were first called there Yea let him tell us vvhere and how himself and his other follovvers younger then the former had their calling If he say in the Church of England or by any of the Ministers or Members there let him remember how he esteemeth of that church and of the hierarchie there reteyned yea that he accounteth that Church also not to be the church of God but to be Babylon vvithout the covenant of God not having true baptisme nor any part of Christs ministerie at all yea nor Christ himself for their Mediatour c. But to let these alone let him tell us vvhether he think that God called any by those Prophets and Angels that are spoken off Rev. 11 3. c. and 14 6 8 9. or by the Prophets and Saints spoken off Rev. 18 24. also vvho be the people of God and by vvhom they are called out of Babylon that are spoken off Rev. 18 4. and vvhether none of them were of the church of Rome in the Ministerie yea in the hierarchie thereof vvhen God did call them Here note the case also of Gregorie the great bishop of the church of Rome it self whom M. Brightman thinks to be the Angell spoken off Rev. 8 13. or others by them c. Finally let him tell us what he thinketh in this behalf of Robert Grosted Bishop of Lincolne about the yere 1293. of Archbishop Cranmer Bishop Ridley of late yeres of John Wicklesse who lived and dyed Parson of Lutterworth in Leycester shier about the yere 1400. and many others in England and Scotland Also of Iohn Husse and Ierome of Prage in Bohemia Of Franciscus Petrarcha Ioannes de rupe scissa Conradus Hager Martin Luther and others in Germanie Of Waldus Gulielmus de sancto amore Farell and others in France Of Arnoldus de villa nova Diazius and others in Spain Of Ierome Savanarola a Monk Silvester a Frier vvith others in Italie For all which and exceeding many moe see their histories in the Acts and Monuments of the Martyrs Ibid. 35. Note also that these men doe not acknowldge the church of Rome in any of the coÌsiderations or respects shevved by M. Iunius to be the body of Christ Yet for the terms them selues euen particular persons and these other also may thus be called being rightly understood the house and Temple of God no though the Apostle himself say as M. Iunius alledgeth that the man of sinne sitteth in the Temple of God 2 Thes 2 4 and yet they acknovvledge that Christian people men or women being joyned in covenant and having no ministers or Officers one or other better or vvorse are called in the Scriptures the body of Christ the house city and kingdome of God
that may also receiue in and cast out of the church and as some say may minister both Sacraments and Censures c. though yet they shew not in the Scriptures vvhere a people vvithout Officers are so termed and did so vvalk The differences that are among themselues and others hereabout I stand not upon vvhiles one saith admitteth one thing and others another That vvhich most now I look unto is the grounds held generally among theÌ the assertions of some more particularly together also with this mans pleading in some things thereabout Anim. p. 24 25 26. c. 45 46 47 c. that yet they yeeld not this to churches in apostasie having officers 36. Where M. Iunius purposely setteth himself to satisfy the demaund of such as â See before p. 184 185. aske hovv it can be the church vvherein the papacie is and sheweth a double consideration of all particular churches as they are among men the one on Gods behalf the other on ours c. M. Ains besides that â Animad p. 100 101 he passeth by exceeding many things of speciall moment coming to speak of the one of the said considerations he doth not so much as mention the other Neyther this onely but omitting both it the further declaratioÌ of them both layes hold on a sentence that comes a good while after vvithout due regard of the other betvveen and then reasoneth thereabout as he thinketh to be best Where still the Reader may obserue that al his exceptions arise partly on this that he regardeth not the severall respects or considerations noted by M. Iunius partly because he confoundeth as all one the Man of sinne and the Temple of God also the Beast and the Church c. Now touching the ministerie here spoken off what difference M. Iunius observed betvveen the Ministerie simply considered and the hierarchie growen in that Church upon it himself could best haue shewed This particular here is evident that in one respect he acknovvledgeth the hierarchy to be an order or estate of apostasy in the church an accident or evil grovven up therein as the dropsie consumption or gangren in the body in another respect he esteemeth the ministerie of Gods holy things to be there though exceedingly corrupted As for example be it that he meant of the ministerie of Baptisme c. Which let this opposite now ponder again and see whether he must not come either thus to consider with distinction thereabout or become an Anabaptist 37. Where he denyeth againe Gods calling to be in that church Animad p. 101. I haue handled it here before p. 188. 193. c. Yet seeing he urgeth it so often let us bring his reasons here to the tryall He alledgeth that Paul saith God will send them that perish strong delusion that they shal beleeue lyes 2 Thes 2 10 11. Therefore saith M. Ains God calleth not the church of Rome by his spirit word nor any in that church or by any of them in that estate For so also he must conclude for the point in hand Novv vvhat a consequent is this Might he not also thus conclude against Iudah in apostasie that God did not call that church nor any in it or by any of them in that estate alledgeing vvithall Ier. 5 30 31. and 6 28 29 30. Ezech. 13 and 14 chap. 38. Againe he alledgeth that the Apostle saith Strong is the Lord God which will condemne Babylon Rev. 18 8. and with the spirit of his mouth will consume that lawlesse one 2 Thes 2 8. Therefore saith M. Ain God calleth not the church of Rome with his spirit nor any in it or by any of them in that estate which he affirmed here also before Animad p. 98 99 100. As if there vvere no difference to be put betvveen the Temple of God and that lawlesse one 2 Thes 2 4.8 nor betvveen the people of God and Babylon Rev. 18 4 8. Or as if Gods work were all one concerning the one and the other 39. And saith he whereas they cal the Scripture the publick record of that holy mariage between God and her the Scripture shewes no such mariage Ibid. but doth defy her as an harlot Rev. 17 1. Where is the record saith he againe that Christ was ever maried to the Beast that came up from the bottomles pit Rev. 17 8. I answer The Scripture sheweth record of the mariage of that church the church of Rome Rom. 1 7 8. 7 4. 16 19. And himself did acknowledge it before more then once pag. 84 and 98. hovv ever he doe now call for declaration of it Neyther is it any thing that he saith God doth defy her as an harlot Rev. 17 1. For besides that he putteth no difference between Babylon and the church or Temple of God what will he say to Israel yea to Iudah also and Ierusalem in this behalf Thinks he not that God also defyed theÌ as harlots Jer. 3 8 11. with Esa 1 21. and 57 c. Hos 2 2 5. and Ezec. 16 2 3 4 35 c. and 23 2 45. will he therefore say that the Scripture shewes no record of their mariage with God What then saith he to Exod. 19 4 5 6. and Ezech. 16 8. vvhich places himself here before alledged for a covenant with al the earth p. 97. what also to Esa 50 1. Ier. 3 1. Ezech. 23 4. But it exceedeth all that he blusheth not to aske Where is the record that Christ was ever maried to the beast that came up from the bottomles pit Rev. 17 8. To the Beast That Christ vvas ever maried to the Beast Did M. Iunius ever say so Or thinks he that ever it entred into his thought Did not M. Iunius speak expressely of the Church Will this man never learne to put difference between the Beast and the Church betvveen the Man of sinne and the Temple of God Is it not unsufferable that he should thus abuse not onely M. Iunius and our selues and his Readers all but euen the Scripture it self also Said not himself euen novv that it is most strange that men should publish their ovvn esteemings without any word of God to warrant them Animad p. 101. And did he not very sharply rebuke M. Sm. heretofore and count it blnydnes impiety abuse of the word of God blaspemy deceit and dotage when he applied the Court without the Temple and the things spoken thereabout to the assemblies of Antichrist to Antichrists Church c. M. Ainsw defence of Scrip. p. 12 13 14 15. Will he now thus think of his owne dealing or censure himself in like sort vvho applieth to the Beast himself the things that are spoken of the Church yea that confounds the Beast and the church as all one Which vvhat is it els but to confound Antichrist the Man of sinne and the Temple of God as all one and this also then vvhenas they are purposely and expressely distinguished
the one from the other Animadv p. 101. 102 40. Most strange also it is that he saith Gods calling is no more in the church of Rome then among the heathens Which I haue convinced before pag. 188 193. c. And can he ever vvarrant this by the word of God As for D. Fulks testimonie I obserue it agree to many things in it although he might haue ben better advised then vvithout any limitation to say they taught the people nothing els but to pronounce certaine Latin words c. And where he saith there were many thousand parishes in England that in 60 yeeres never heard sermon in their life this shevveth the corruption of that age and estate but will it therefore follow that neyther in those parishes nor in any other either of England or othervvhere agreeing vvith the church of Rome in their profession constitution God called any to know him in Iesus Christ What vvill he say if of later dayes synce the Pope vvas abandoned out of England there be some parishes that haue not had any sermon among them in 20 or 30 yeres or let us suppose it vvere 50 or 60 yeres vvill he therefore conclude that there is no more calling neyther in those parishes nor othervvhere in the church of England then among the heathens D. Fulk if he lived would disclayme such collections M. Broughton saith Millions of millions of Romes clients are saved Brough on Rev. 13 18. pag. 203. And vvhat M. Iunius his judgment is vve see here And many moe might be alledged But to let them alone let this man consider between God and his own soule where himself and his follovvers of one sort and another had their calling if his assertions here or his other opinions not unknowen touching the churches aforesaid be true 41. Where M. Iunius vvould make the matter plain by a similitude froÌ Jer. 3. of a woman committing adulterie whom her husband is willing to pardon Animadv p. 102. and stil to reteyn for his wife of his owne goodnes and mercy towards her though not according to her desert who hath broken the band of wedlock on her part c. he neyther mentioneth nor ansvvereth as he should the severall respects purposely noted by M. Iunius And touching pardon excluding it wholly that vvhich the Apostle speaketh expressely and particularly of the Man of sin and of them that perish because they receiue not the loue of the truth c. 2 Thes 2 9 12. that he applieth for exclusion from pardon and certain condemnation to the vvhole church of Rome and so to all the members thereof vvhether particularly or more generally considered that for al ages that eyther haue ben are or shall be ever since the man of sinne and that lavvlesse one was seated there 42. He denyeth that this harlot the adulterate church of Rome was ever Christs spouse otherwise then as all the world was by our first parents Adam Noe. Ibid. If this be so how then hath she broken the covenant of wedlock betvveen Christ and her if she were never in it Hovv can she be called a vvhore in respect of Christ any more then the heathens that never knew God in Christ How can she be said to be in apostasie defection from Christ if she never vvere in the faith and way of Christ How saith himself othervvhere that the West churches of which he knoweth the church of Rome to be one were for their apostasie delivered by God into the hands of that false horned beast Antichrist euen as Israell and Judah of old for their like sinnes were delivered into the hands of the Assyrians and Babylonians Animadv p. 84. Or vvill he say that Israell and Iudah with whom himself compareth these Churches never were the spouse of Christ otherwise then al the vvorld was by our first parents Adam and Noah No marvell if he think there is no calling in that church any more then among the heathens if this vvere so as he saith And no marvell if he say the baptisme had in that church is not true baptisme but an idol nothing in the world a lying signe execrable sacrament c. Hearken again ye Anabaptists what notorious reasons M. Ains hath for you and tell me if ever any among your selues came to this conceit to think that the church of Rome now adulterate this harlot never was the spouse of Christ otherwise then as all the world was by our first parents Adam and Noah And hang downe your heads if M. Ains say right all ye protestants and reformed churches yea and reverse your writings all â M. Calvin Luther BroughtoÌ Whitaker Raynolds Iunius Polanus Piscator c. ye the godly learned writers of this later age who in all your pleading and leaving of the church of Rome haue still insisted upon this as a mayne ground that she is an adulteresse at this day committing vvhoredome against Iesus Christ both by idolatrie and by other apostasie and iniquitie for which you haue left her and still doe thus plead against her For eyther your plea is not good and sound or M. Ains ansvver is frivolous and his assertions here notably erroneous Animad p 102. 43. He saith moreover This is not the church of Rome to whom Paul wrote Rom. 1. but another of vvhom he prophecied 2 Thes 2. She succeedeth in the same place as the night succeedeth the day The church in Pauls time came from heauen Rev. 21 2. and is long since gone to God this came up from the bottomles pit Rev. 17 8. and thither she must returne She is of another religion the daughter of a strange God Thus M. Ainsvv answereth M. Iunius in such sort as if one upon occasion of like question in Israell in the time of Ieroboams or Manasses apostasie should haue said This is not the church of Israel to whom Moses wrote and gaue Gods lavves Deut. 31 24 c. but another of whom he prophecied Deut 32 5 6 15. c. But the Scripture teacheth us better to understand things then thus as he doth The Psalme speaking of Israell in former and later times saith The Lord turned the sea into dry land they vvent through the flood on foot there did we rejoice in him Psal 66 6. And vvhich commeth nearer the cause in hand Hoseah speaking to Israell in apostasie in the time of Ieroboam the second saith God found Iacob in Bethel and there he spake vvith us Hos 12 4. Were it not vayne novv for one to except and say Iacob vvas long since gone to God this people of Israell was novv of another religion the daughter of a strange God c. And as for the church of Rome it self vvhere M. Ains saith It vvas another of vvhich Paul prophecied 2 Thes 2. then that to vvhich he vvrote Rom. 1. he should remember vvithall that in the same place Paul saith the mysterie of iniquity did then already vvork
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 sacrameÌts 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 â 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 â¡ 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 â M. Bright maÌ 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 âere Gods true church so is the synagogue of Antichristians and not rather thus If that city and sanctuarie though profaned and trode dovvne was still Gods true Temple and city so also is the church of Rome vvhich is here compared thereunto 57. When he saith the Heathens in their altars Ibid. temples sacrifices c. had the divine things of God among them aswel if not better then hath the Man of sinne his vvorshippers in their sacrifice of the Masse and other manifold Idolatries vvhy saith âe not then hath the church of Rome in their Baptisme and other divine âhings of God had among them though corrupted Doth himself perâeiue that thus his assertions would be plainely false and not so deceiue âhe simple as now they do Or seeth he not that M. Iun. speaketh expresây of the church of Rome and doth purposely distinguish betvveen it âhe man of sinne with his hierarchie Why then keeps he not to the point in âand Why confounds he things that differ As if that circumcision âhe other divine things of God had in Iudah and Israel though corruptly âsed in the time of their apostasie were not to be distinguished froÌ their âolatries vvhether in feasts sacrifices or other things which they had aâong them of their own forging and devising 1 King 12 28 33. 2 King â6 10 16. with 2 Chorn. 28 2 3 4. and 33 1 9. 58. Where â See here before p. 186. M. Iunius purposely answereth two doubts and difficulties by âhich the minds of many are troubled the first vvhat vve are to judge of the members ãâã the church of Rome the latter vvhat the duety of them is who are in that church ââe the great corruptions thereof M. Ains passeth by the first whereof speciall regard should be had and comming to the latter he clippeth M. Iunius ansvvers as he is vvoont omitting divers things of vvaight and having not vvhat to ansvver sets himself to cavil at those words where M. Iunius saith the duetie of those that are in the popish church and see the grievous corruptions of it is such as of those children vvhich dwel with their adulterous mother that is to abhorre her sinne vvith speach and signe to call her back from evill to absteyn themselues there from in al things to cleaue to their father c. Thus saith he it appeareth that these our Opposites are returned to acknovvledge the vvhore of Rome to be their mother c. But first this is no answer to the point in hand Hath M. Iunius here set downe that vvhich is right and agreeable to the word of God or not If he haue why yeelds he not unto it If he haue not vvhy doth he not confute it Secondly vvhy doth he not also inferre saying Thus it appeareth that these our opposites acknowledge the Lord God to be their Father to vvhom in all things they are to cleaue c. Thirdly may not godly Christians being in such estate and so demeaning themselues as M. Iunius speaketh acknowledge the adulterate church of Rome to be their mother as the godly Iewes did acknowledge Ierusalem Iudah and Israell being harlots to be their mother notwithstanding Esa 1 21. with 50 1. Jer. 15 8. Ezech. 16 3 44 45. and 23 2 3 4 c. Hos 2 1 2. and 3 1. c. Lastly what church for their mother had these men themselues vvherein they were borne and baptised and with whom they lived till they came to be thus persvvaded as novv they are Any or none Let them look about and tell us and then see what vvill follow Ibid. 59. And vvhereas M. Ains to haue the more colour for his exception takes hold of those words vvhere
grace mercy to the other so doe we also humbly beseech the Lord with mercy to behold and care for his church and whatsoever belongeth thereunto dayly to call and deliver out of Babylon his people al increasing his mercies and graces upon them to the edification of his church the salvation of all his people and the praise of the glorie of his grace for evermore Amen And thus much concerning M. Iunius his treatise of the church of Rome Where about I haue vvritten much more then at first I purposed considering on one hand how godly and learned he vvas and being now deceased can not ansvver for himself and on another hand hovv unworthily this Opposite hath dealt vvith him vvho if he could haue ansvvered him should haue done it soundly remembring stil with whom he did encounter if not he should haue layd his hand on his mouth kept himself silent and that vvould haue ben accounted unto him for wisedome 61. Together with M. Junius â Advert pag. 113. was alledged also the testimonie of Amandus Polanus another godly and learned man vvho said that Antichrist must sit in the Temple of God 2 Thes 2 4. not Jewish or at Ierusalem but Christian that is in the Christian church Polan on Ezech. 39. pag. 733. M. Ains answereth He vvas mistaken Animadv p. 104. 105 The same that Bellarmine and other Papists ansvver the Protestants hereabout Bellarm. de Pontif. Rom. lib. 3 cap. 13. Rhem. Annot. on 2 Thes 2. sect 11. Behold vvhither M. Ains now is caried Polanus moreover for further confirmation of his assertion alledged Chrysostome Theophylact Ambrose Hilarie Jerome Theodoret Oecumenius Augustine and Thomas Aquinas also referring the Reader for their testimonies to his Catholick Symphonie chap. 24. Thes 3. And therevvithall vve adjoyned the testimonie of Keckerman a good writer also of this age who speaking of the popish church saith It is not a pure church but very corrupt like as a rotten apple is in deed an apple but corrupt and as a man infected with the plague is a man but not a sound man Keckerm Praepar ad sacram synaxin pag 83. Ibid. Now M. Ainsvv ansvvers all alike that they are mistaken in judging of that rotten church So in his judgment all are mistaken hereabout but himself and his follovvers vvho are mistaken most of all and yet will not see and acknovvledge it though it be shevved unto them 62. Last of all to countenance his cause the more that I may use his owne vvords he sets it out vvith the name and judgment of â Animad p. 105 c many learned men specially of our ovvn countrey M. Cartwright M. Perkins D. Fulk D. Willet and M. Bale vvho are novv deceased all of them saue one to vvhose judgment in other things he would be loath to stand So novv himself doth that vvhich here before he carped at or blamed in us Animad p 98. For the men themselues they vvere in deed learned and godly and to their writings in many things vve condescend but vvish that in some things they had spoken more advisedly and vvritten more soundly then they haue done To rip up particulars vvherein they erred I am loath having both reverend estimation of the men and knowing that none liveth vvho is not subject to erre in some things seeing we al know but in part 1 Cor. 13 9. Yet that the trueth may better be searched out and no vvay praejudiced by the names and judgment of these learned men I haue thought it not amisse briefly to note thus much touching the points in hand and their sayings here produced being compared vvith other speaches of theirs othervvhere that if the Reader doe vvell mynd them he shall find some of their assertions to be erroneous very grounds of Anabaptistrie some to be doubtfully spoken by them and some vvith crossing of themselues and one another besides that sundry things which properly and directly concern the man of sinne they apply to the church and Temple of God it self not distinguishing things aright as they might and should haue done Which M. Iunius â¡ See here before p. 184. noteth particularly to be a speciall meanes whereby many are deceived hereabout M. Cartwright he saith vvrote that the children of Papists are not in the covenant of God T. C. Reply 1 p. 173. How came himself then and the reformed churches under Gods covenant being descended of Papists Or vvere they baptized before they vvere under Gods covenant Or shall we think that apostate christians are not answerable to the apostate Israelites of Iudah and the ten tribes among vvhom in the time of their apostasie God continued his covenant and circumcision the signe thereof Finally how then is it true that D. Raynolds saith though * D. Rayn fift Conclusion joyned with Harts conference pag. 657. the Romanists haue greatly grievously hurt baptisme with their annoyances yet the substance thereof and as it were the life hath ben preserved whole and sound through Gods mercy If their children be not in the covenant of God how hath the substance and life of baptisme ben preserved sound among them by the mercy of God But of this I haue spoken sufficiently here before p. 28 35 58 c. 121 c. M. Cartwright also saith he writes that the church of Rome is no church T.C. Reply 2. p. 146. How then is it the Temple of God where Antichrist sitteth 2 Thes 2 4. or the Court of the Temple and holy city trode downe by the Gentiles two and fourty moneths Rev. 11 2. And vvhy doth M. Perkins say as here he alledgeth that â In his expos of the Creed tit church Animadv p. 106. it is no true or sound member of the catholick church According to M. Cartwrights speach he should haue said it is no member of the Catholick church at al. Or when D. Raynolds disputeth that the church of Rome is not a sound member of the catholick church doth he meane that it is no member at all thereof Hovv then saith he that the substance and life of baptisme hath ben preserved whole and sound therein through the mercy of God as is aforesaid But of this also ynough is spoken here before pag. 120 c. D. Fulk he saith * In his answer to the Counterf Catholick Art 11. tels the Papists that they haue nothing in deed but the Synagogue of Sathan Yet D. Fulk otherwhere answering the Rhemes Annotations on 2 Thes 2 4. first tels the Papists that â Sect. 11. the church of Christ is by the Apostle called the Temple of God 1 Cor. 3 16 17. 2 Cor. 6. Rev. 3 12. wherefore saith he speaking novv doubtfully the Apostle meaneth that Antichrist shal sit in the visible church of God or that which is so called and commonly reputed And afterward vvhen he hath shevved the judgment of divers auncient writers thereabout tels the Papists plainly â Ibid. sect 12.
everie pure church of God is also a true church but everie true church is not alway pure except that true and pure be taken for all one as very often it is Like as all pure gold is taken for true gold but all true gold is not alway pure for gold mixed with drosse is in deed true gold but is not yet pure till it be severed from the drosse A leprous man also is a true man but not pure or cleane So is the church of Rome as yet a Christian church but leprous and most impure I will speak it more plainly A true Church is so called ambiguously eyther as it is opposed to an impure church or as it is opposed to a false church If a church be said to be a true one as it is opposed to that which is impure then it is al one as pure and orthodoxe But if it be opposed to a false and therefore no church then it is not all one as pure For at the time when Christ was borne and lived on the earth the church of the Iewes vvas a true church of God but it vvas not pure because it vvas corrupt both in the doctrine and discipline thereof And except these things be distinguished it will follow that there hath ben some time when there was no true church of God in the world vvhich is most absurd Polani Syntag. in fol. tomb 2. libr. 7. cap. 8. pag. 544. And a litle after again An impure Church is a company wherein religion is corrupt And it is eyther lesse impure or more impure or most impure of all c. The church of Rome at this day is yet the church of Christ but most impure of all but most corrupt of all and almost giving up the ghost because there is yet in it God calling there are in it the called and calling which constitute a church because it reteyneth yet somewhat of the doctrine of Christ though mixed with many errors and because it reteyneth Baptisme the signe of Christianitie in the substantiall forme thereof though defiled with many blemishes and corruptions as also because it reteyneth yet some invocation of Christ the mediatour Otherwise they that are baptised in Poperie should be baptised out of the church and therefore not with the baptisme of Christ Briefly the church of Rome at this day hath all things corrupted but not altogether As of old the church of Ierusalem so at this day the Church of Rome is like unto a vineyard which Christ fenced about with a wall and gathered out the stones thereof and planted it with the choicest vines and built a tower in the midst of it and made a wine presse therein but it brought not forth grapes but wild grapes Esa 5 1. c. For the church of Rome is to be distinguished from the Popes Church or faction of Antichrist which prevaileth in the church of Rome and will not suffer them that profes Christ more purely but labours to oppresse them that it alone may haue al. c. Seing therefore the church of Rome at this day is most impure and the popes church is that spirituall Babylon it is altogether to be forsaken as the spirit of God commandeth Revel 18 4. Come out of her my people that ye be not partakers of her sinnes and that ye receiue not of her plagues Ibid. pag. 549 550. More al so he hath hereabout in his vvritings otherwhere Of which of Keckermans testimonie vvithall see here before p. 178 and 208 and 209. in the Advertism pag. 113. Paraeus saith The Iesuites accuse us that we haue made a division departing from the church But we haue not departed from the church but from the Papacie we came out of Babylon at the Lords commandement who saith Come out of her my people Paraeus in Rom. 16.18 Piscator saith The Temple of Salomon was a type of three things First of the body of Christ as appeareth by his words Iohn 2 19. and by Pauls words Col. 2 9. Secondly of the Church as appeareth by the words of Paul 2 Thes 2 4. also by the words of Peter 1 Pet. 2 5. and by the words of Iohn Rev. 3 12. Thirdly of each of the faithful as Pauls words shew 1 Cor. 3 16. 6 19. 2 Cor. 6 16. Piscat Obser in 1 Reg. 6. c. Again he saith Paul describeth Antichrist first by his wickednes calling him a man of sinne that is wholy giuen unto sinne secondly by the punishment that shal come upon him according to the decree of God calling him the sonne of perdition that is appointed by God to perdition or eternall destruction thirdly by his intollerable impudencie and pride that he shall oppose himself against Christ and exalt himself aboue God himself fourthly by the place where he shall rule exercise his tyrannie to wete in the temple of God that is in the church Piscat Analys in 2 Thes 2 3 4. M. Bradford a faithfull martyr of our own countrey disputing with the Bishop of Chichester saith That wicked man sitteth in the Temple of God that is the church for it cannot be understood of Mahomet or any out of the church but of such as beare rule in the church Act. and Monum pag. 1616. M. Brightman treating of Antichrist speaketh very often of his sitting and dominering in the church As when he saith The Dragon is the open enemie throughout this book who were the Emperors of Rome as long as they remayned heathens The Turks play this part in these last ages The Beast is a more close and craftie enemie who is Antichrist that sitteth in the Temple of God Brightm on Rev. 16 13. In the English pag. 552. Againe To be extolled aboue all that is called God or that is worshipped is not to be extolled aboue that one God in heauen but aboue everie God in earth that is aboue all magistrates not onely those that be of the inferior sort but also aboue all that Majestie that is soveraigne amongst men the highest Emperors themselues who are called Augusti in Latin as they be Sebastoi in Greek of the high reverence and worship that is done to them Lastly as touching the true God if Antichrist should acknowledge no other God but himself how should he sit in the Temple of God as the Apostle saith he should sit 2 Thes 2 4. M. Brightm treatise of Antichrist against Bellar. on Rev. 17 ch 1. pag. 628 629. And again He should not deny the Father openly seing that by this meanes he should be openly known to be an Atheist which is contrary to that which the Apostle teacheth who saith that he should sit in the Temple of God Ibid. p. 629 630. And again There is not one litle word left for you out of the Scriptures which can teach that Antichrist shal be a certain or singular man after the right manner of concluding but we haue demonstrated out of them most certainly that he is that Apostaticall Sea of those
that shal dominere in the church Ibid. chap. 2 p. 642. And the like he hath often othervvhere M. Robbinson also saith The constitution euen of Rome as now it stands is not simply false but onely in this and that respect Iustif of Separat pag. 88. And many moe I might alledge of all sorts of Writers and Witnesses but these may suffice Yea it is ynough alone that Gods Word doth so teach and confirme it as before is manifested The Conclusion HItherto of these things concerning the Church of Rome Whereabout I haue vvritten the more largely to help forvvard what in me is the better searching out and more clearing of the truth both against Poperie on the one hand and Anabaptistrie on the other For with the Papists there is nothing more common in pleading for the estate of that church then thus to reason and aske Seeing it is granted that the church of Rome was the church of God in the Apostles times when vvas it since that she ceased so to be In which of the Centuries after Christ In what Popes dayes c. Whereunto some answer about 300 yeres after Christ vvhen at the Nicene Councell the primacie of that Sea vvas so and so acknovvledged some think sooner straight after the Apostles dayes some later about four hundred yeeres after Christ others about fiue some about six hundred after Christ c. Hereupon the Papists insult and both harden themselues and trouble others very much hereabout On the other hand the Anabaptists taking it for graunted that the church of Rome is not the church of God they cast avvay the baptisme there received and professe to begin all anevv and therefore are againe baptized anevv and so proceed on in their course as best liketh themselues being therein more hardened by others vvho also say that the Church of Rome is not the church of God neither their baptisme true baptisme but an Idoll and lying signe a cursed and detestable Sacrament c. Thus errors and evils increase on all hands whereas the way both soundly to ansvver the Papists and rightly to prevent the Anabaptists errors and evil courses is to ansvver that the church of Rome is yet stil the church of God but in apostasie the temple of God but wherein the Man of sinne sitteth c. And therefore as it is the church Temple of God to acknowledge it to reteyn the baptisme and vvhatsoever ordinance or truth of God they haue yet among them but as it hath the man of sinne set therein as it is in apostasie from the faith vvorship order and government wherein at first it vvas set as may sufficiently appeare by comparing their present estate with the Epistles vvritten by the Apostle to the Romanes and the other Primitiue Churches c so to leaue and vvitnesse against all the apostasie iniquitie mixtures and corruptions thereof and to returne to the auncient and good vvay vvherein the Church of Rome with the other Churches aforesaid were first planted by the Apostles Of vvhich point I shall God willing by other occasion speak more hereafter In the meane time as I noted before remember stil to distinguish betvveen the Temple of God and the man of sinne set therein between the church it self and the apostasie thereof like as betvveene the Temple at Ierusalem and the idols of abomination that were set therein betvveen the church of Israell and the defection thereof Which did not hinder but that yet still it vvas the Temple and church of God though corrupted and defiled so as none could lawfully in that estate eyther minister there or bring their sacrifices thither but the godly chose rather that Ierusalem should be filled vvith their innocent blood then that they vvould sinne and defile themselues vvith the worship and abomination there used and urged upon them 2 King 21 1 16. and 24 4. Remember also still to apply unto Antichrist what the Scripture hath otherwhere of the Beast of the Gentiles of Sodome Egypt Babylon c. And refer what it hath of the temple of God of the court of the temple of the holy City and the like to the church of God either more syncere or more corrupt in defection or othervvise Consider withall if whereas the termes of a true or false Church are commonly used and many times not rightly understood or applied it would not be good and profitable for discerning of the different estate of Churches aright to use the termes of syncere Esai 1 21. or corrupt pure or impure intire or apostate faithfull or adulterate c. And these also vvith degrees as some more syncere and some lesse some more corrupt and some lesse c. Which being vvell observed vvould giue great light for understanding and observing things aright both for judgement and practise to eschevv the errors and evils into vvhich so many fall some on the right hand and some on the left Finally the due observation of these things vvil shew us both vvhy and how to leaue the present estate and apostasie of the church of Rome to returne to the auncient estate and integrity thereof reteyning vvhatsoever they haue that is the Lords according to his vvord and renouncing vvhatsoever mixtures or corruptions they haue brought in of their own vvhether concerning the faith or the order of the church This also I trust may be a meanes by the blessing of God to stirre up both Papists Anabaptists and others that are any vvay so inclined more carefully to consider their vvaies and estate in their heart and speedily to turne their feet into the vvay and testimonies of the Lord. Psal 119 59 60. Which grace the Lord in mercy vouchsafe unto them And thus much touching the church of Rome and the matters aforesaid perteyning thereunto Touching the Church of England NOvv whereas our opposites hold also that the church of England is not the church of God nor hath the covenant of God and the Baptisme there received is not true baptisme but an idol lying signe c. their opinions are here again in many respects far more erroneous and ungodly then before For hovv ever some heretofore not regarding aright the faith there professed and lothing the corruptions there reteyned haue misconceived some things concerning them and their estate Yet now that there hath ben longer time and more occasion further to consider thereof seeing also into vvhat extremities divers of our countreymen that are become Anabaptists haue by this meanes the more run themselues and specially considering the doctrine of faith which they professe in Christ alone unto salvation it should teach al more advisedly and heedfully to regard their estate in this behalf to acknowledge them to be the people and churches of God having the covenant baptisme of the Lord c. To insist further upon particular reasons hereabout I need not divers haue ben noted â Pag. 30 c. 58 c. and 121. c. here before where vve
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 â¡ 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 â 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
and baptise them Matt. 28 19. Or if of younger persons also yet vvould not suffer any to haue the Lords supper at all because of the many questions and troubles that haue ben and yet are among the Papists Lutherans and other Protestants thereabout Novv hereupon I would aske vvhether it should be sinne and schisme to leaue such an estate and to obserue also Gods ordinance of the Lords supper according to his institution Or if any vvould permit the use of it but onely under one kind Or if in both kinds to wit both with bread wine yet vvould not admit it vvithout the acknowledgment of Transubstantiation or at least of Consubstantiation pressing still those vvords This is my body c. Matth. 26 26. Or would not haue it administred according to the simplicity of the Gospell but as Princes or people did themselues like best to haue it Or admitting both preaching of the vvord and ministration of the Sacraments yet would haue al though never so profane and notoriously vvicked to be partakers of the Lords Table and not to be censured admonished debarred excommunicated c. Or would not suffer the people to chuse their ovvne Officers according to the word of God or the Officers not to performe the dueties vvhich God requireth at their hands but at the pleasure of man Princes or people or at least of the greater part of the people urging those vvords Tell the church c. Matth. 18 17. and All things are yours c. 1 Cor. 3 21 22 23. Or finally and summarily vvould not suffer the Churches the ministers and people to obserue whatsoever Christ hath commanded Matth. 28 20. but if they had the word preached would not suffer the seales of Gods mercy the Sacraments one or both to be enjoyed or if they had both these vvould not permit the Lords discipline to be had the censures and sanctions of his judgment according to his word and instistution c. Whether novv I say in these and such like cases we should not obey God rather then man and whether it be schisme and sinne so to doe Sixtly the church of England it self and all the reformed churches and Protestants at this day are charged by the Papists to be schismaticks for leaving the present estate of the church of Rome But are they therefore so in deed Sundry Protestant Writers haue shewed good reasons to the contrarie divers of vvhich being indifferently vveighed may be applied to the points case now treated off albeit withal I acknowledge great and unspeakable difference to be between the estate of these churches blesse God daily for the many good things had in the church of England for that they haue left the church of Rome For which see particularly of our ovvn countreymen D. Raynolds sixt Conclusion eyther in Latin or as it is in English joyned with his Conference vvith Hart pag. 666 667 c. And D. Willets Synopsis Papismi in fol. pag. 608 609. c. Lastly vvhereas Conformity is much urged and such as doe not conforme themselues are charged vvith schisme vvhether they remayne in that church or leaue the present estate thereof that they may keep the ordinances of God according to his vvord vve are still to remember that there is a double Conformitie touching the outward worship of God The one is that Conformitie of rites and order which the Lord requireth and prescribeth in his word The other is the conformity vvhich the lavves and constitutions of men ordeyn and require To the former all are bound and unto it the Lord hath giuen his promise Matth. 28 18 19 20. 1 Tim. 6 3 4 5 13 14. compared with Exod. 20 4 5 6. Deut. 12 32. Mal. 1 7 14. Where Piscator well observeth that in the outward worship of God there is required both a conformitie of rite agreeing with the prescript of Gods commandement and synceritie in all which performe that worship to the Lord. Piscat Observ in Mal. 1 7 c. To the latter we are bound no further or othervvise then as it agreeth with the conformitie prescribed by the Lord himself because vve must worship the Lord onely as he hath appointed in his vvord and as we haue the promise of his acceptance and blessing therewithall For which see the Scriptures aforesaid and Deut. 4 1 2. Psal 119 101 128. Esa 29 13. 30 21 22. Matth. 15 9. Hos 4 15 17. Amos 5 4 5. 2 Cor. 6 14 15 16 17. Col. 2 23. Rev. 22 18 19. Some other things perteyning hereunto see also before pag. 116 117 c. and in the third Treatise here following Now if any aske vvhether that Christians and Churches may not and ought not to beare one with another in their differences of this also I haue spoken here before pag. 118 and 119 c. the brief summe whereof is this that we may and should so doe vvhen the Churches and Pastors thereof professing the faith of Christ stand in their ecclesiasticall estate immediately under Iesus Christ having libertie power in themselues to receiue any truth and redres any error or evil as they shal be perswaded thereof and in the meane time doe not urge others to sinne in their owne persons but suffer them peaceably to practise and walk in the vvay and order which the Lord hath prescribed in his word Which if it vvere the estate dealing of the churches in England and other the like at this day the question would in divers respects be othervvise for esteeming of them and vvalking with them then novv it is And these are the things which I thought here to note by this occasion touching the church of England in regard of the points in question betvveen us the Anabaptists others to much overcaried that way Other things there are also good to be considered off as namely the divers degrees of Gods manifesting the truth and consuming of Antichrist with his apostasie the different estate and proceeding of the Angels spoken off Rev. 14 6 8 9 15 17. c. and 15. and 16 chap. c. the difference of ordinarie and extraordinarie estate and calling the divers consideration of spirituall and bodily or personall communion the distinction of Provinciall Diocesan and particular churches vvith the Bishops thereof Also whether the particular churches among them be not become parts and members of the Diocesan and Provinciall churches in their estate Whether the prelates bereaue not the particular churches of many rights perteyning unto them more particularly take away from them some speciall rights and dueties of the Pastors ruling Elders people and in some respects of al estates generally among them Finally whether such Ministers as haue left the corruptions of that estate and liue in Churches rightly established may not yet notvvithstanding upon occasion â 1 King 13 chap. Hos 5 9. 7 12. Amo. 7 13 Rev. 14 6. c. preach in the other churches aforesaid both to
those in whom Christ delighteth that is to the Saints that are great excellent and noble being made the sonnes of God in Christ ver 3. vvith 1 Ioh. 3 1. Joh. 1 12. For whom Christ dyed and rose again from the dead is set in glorie at the right hand of God vvhere are pleasures for evermore Psal 16. And that thus we may understand and apply this Psalme unto Christ and to the work of his redemption and mediation vve may learne by the Apostles themselues so alledging applying it other psalmes accordingly Act. 2 25 36. compared with Psal 16 8 11. and 110 1. 132 11. 9. They whom Christ hath redeemed by his death haue remission of sinnes through the blood of his crosse receiue the spirit of adoption of sonnes are sanctified renewed and made conformable to the image of Christ are never separated from the loue of God vvhich is in Christ Iesus become members of that body vvhereof Christ is the head and Saviour are the Saints of the High ones or of the high places and haue the Angels sent forth to minister for them as being the heires of salvation Ephes 1 7. Col. 1 12 14. Rom. 8 15 39. Gal. 4 4 7. Exod. 29 36 37. and Ezec. 43 13 27. with Heb. 13 10 12. and 2 9 11. and 10 14 19 20. Tit. 3 4 7. Phil. 3 10. Ephes 1 3 23. and 5 23 27. Dan. 7 13 14 18 25 27. with chapt 9 24 27. Psal 91 11 16. Mat. 18 10 11. Heb. 1 3 13 14. Of vvhich graces and benefits seeing all are not partakers but the elect and beleevers onely therefore also the Redemption of Christ and the fruit thereof perteyneth to these onely not to all in the vvorld whosoever 10. Christ at his first comming vvas once offered to beare the sinnes of the Many unto vvhom expecting him he shall appear the second time vvithout sinne unto salvation Heb. 9 28. Which second appearance of his seeing it shall not be unto all for salvation but onely to the many spoken off who are the heires of salvation as may be seen in 1 Pet. 1 2 5. Matth. 25 31 46. 1 Thes 1 10. and 2 Thes 1 6 10. Tit. 2 11 14. 1 Ioh. 1 2 3. in the other Scriptures aforesaid therefore also Christ was offered to beare the sinnes onely of them and not of all in the vvorld whosoever whatsoever they be Herevvith also accord sundry speaches of auncient writers As vvhen Ambrose saith God knovveth vvhat the Spirit desireth Rom. 8 26 27. and vvhat is the mynd of the Spirit because he maketh intercession for the Saints as it is written because euen the Spirit maketh intercession for us For they for whom Christ suffered and whom he hath cleansed with his blood for them doth the spirit also make intercession Ambros tom 2. libr. 5. epist 23. And Augustine The Donatists vvould not agree that by the name of the World the church could be signified contrarie to the words of the Apostle who saith 2 Cor. 5.19 God was in Christ reconciling the world to himself and contrarie to the words of the Lord himself who said The sonne of man came not to judge the world Ioh. 3 17. 12 47. but that the world through him might be saved For the world cannot be reconciled to God and saved by him unlesse that by the name of the World the church be understood which onely being reconciled by him is saved August tom 7. lib. contra Donatist And again He that spared not his owne sonne Rom. 8 32 33. with ver 29.30 but delivered him up for us all how shall he not with him also freely giue all things unto us But to whom To us that are foreknowne and predestinated justified glorified of whom it followeth Who shall lay any thing to the charge of Gods Elect August tom 9 tractat 45. in Iohan. Again also Hovv then said he unto these ye are not of my sheep Because he saw they were predestinate to eternal destruction Ioh. 10.26 not ordeyned or purchased to eternall life by the raunsome of his blood Ibid. tractat 48. in Iohan. And Cyrill likewise Christ is novv also subject to the Father Hebr. 9.14 1 Pet. 1 19 20 21. yet not for all but onely for them that beleeue in him for whom he offered himself as a lambe without ââot unto the Father that he might offer them unto God being freed from all sinne Cyrill Thesauri lib. 10. cap. 8. CHAPTER IIII. Touching freewill or power in our selues unto good since the fall VVHether true conversion unto God saving faith in Iesus Christ be not the free gift of God and the vvork of his grace powerfully vvrought in us to his praise and glorie And is not of our selues or in the povver of our freevvill as grace is offered to receiue or to refuse it to beleeue or not to beleeue as we will our selues but is vvholly the free gracious and povverfull work of God in us as is aforesaid Eph. 1 ch and 2 1 8 9 10. Phil. 1 29. and 2 13. Col. 1 12 13 21. 2 Thes 1 3 11 12. Ioh. 1 5 11.12 13. and 3 3 6 27. and 6 44 65. Act. 16 14. and 26 15 18. Gen. 6 3 5. Deut. 30 6. Job 15 16. Psal 51 5. and 100 3. Prov. 27 22. Ier. 31 18 33. Ezech. 11 19 20. and 16 6. Iam. 1 17 18. 1 Ioh. 3 1. Heb. 12 2. and 13 20 21. 1. Because saving faith holynes is a fruit of Gods election of grace and therefore is the vvork of his grace povver in us to his praise Act. 13 48. Ephes 1 3 4. and 2 8 9. Tit. 1 1. Of vvhich see here before pag. 222. 2. It is God that maketh us and not we our selues to be his people the sheep of his pasture Psal 100 3. Ioh. 10 16 27 29. Heb. 13 20 21. 1 Pet. 2 25. It is Gods vvork alone vvho as he created us at first according to his owne image and likenes so also createth regenerateth renevveth us againe by his Spirit in Christ according to his image in righteousnes holynes of truth Gen. 1 26 27. vvith Ephes 4 24. Col. 3 10. Ier. 31 18. Lam. 5 21. Euen the heathens themselues acknovvledge for our naturall life that vve are the generation of God in vvhom vve liue and moue and haue our being as the Apostle alledgeth out of their ovvne vvritings Act. 17 28. And should not then Christians much more acknowledge for our spirituall life that our new birth and regeneration is of God that as our first generation for our naturall life is not of our ovvne selues nor in our ovvn power to vvork or hinder it so neyther our regeneration or new birth but is the good powerful vvork of God in us by his Spirit through Iesus Christ to whom he giveth us and out of vvhose hands none is able to take us Psal
of God wholly and onely on the good pleasure of his vvill but upon the faith holines unbelief or wickednes of men foreseen In the third by extending the redemption of Christ further then the intendement of God yea euen to the reprobate them selues In the fourth by ascribing our conversion and salvation in part to our selues our owne free vvill not vvholly and onely to the free gift of God and povverfull vvork of his grace in us In the first and last by debasing in deed the unchangeable decree and firme promises of God the mightie power and faithfull custodie of Christ our Lord the comfortable presence assured pledge and gracious vvork of the holy Ghost in his Saints and faithfull people Therefore such doctrines and opinions of theirs are erroneous and greatly disagreeing from the truth vvhich is according to godlines Let him that readeth consider And the Lord giue us aright to understand his vvord humbly to obey his vvill and faithfully to hold his truth unto the end Amen Now unto him that is able to keep us from falling and to present us faultlesse before the presence of his glorie with exceeding joy to the onely wise God our Saviour be glorie and majestie dominion and power now and ever Amen Jude v. 24.25 THE THIRD TREATISE Of some things which concerne the worship of God and order of the Church especially concerning the Reformed Churches HAving now briefly treated of these points of Religion which are called in question betvveen the Remonstrants and others of the Reformed Churches I will here also annexe some other things concerning the Reformed Churches themselues Which I acknowledge to be the Churches of Christ and with whom I agree both in the faith of Christ and in many things concerning the order and government of the church Yet because there are some particulars of vvaight touching the vvorship of God and policie of the Church wherein I think they are not as yet come to the synceritie of the Primitiue Churches constitution and am persvvaded that the Lord is now bringing his churches and people thereunto from the apostasie and corruptions of Antichrist the man of sinne and that he vvill in time accomplish this his work already begun vvhether before or together with the conversion of the Iewes to the Christian faith the Lord knovveth and time vvill manifest therefore haue I thought it good herevvithal to note some few things thereabout The particulars are not all of them of like waight or evidence in mine ovvne perswasion but some of them such as far more may be said and borne vvith about them then about others of them Neyther doe all of them concerne al the Reformed churches alike but some of them more and some lesse inasmuch as their estate in divers Churches and places doth diversly differ hereabout Yet notvvithstanding I thought it not amisse thus to propound theÌ here together desiring of al that they would seriously consider these things in the fear of God and according to his word hoping that the due consideration thereof wil through the blessing of God become profitable for the furtherance of the truth and further building up of the church to the praise of his name in Iesus Christ CHAPTER I. Touching Book prayer VVHether it be the Lords ordinance that his churches servants should vvhen they pray read their prayers out of a book euen certaine set vvords imposed by men and so use a forme and manner of prayer and leitourgie devised and prescribed by man for their spirituall sacrifice of prayer and vvorship of God And consequently vvhether it be lavvfull for us in such maner to vvorship the Lord. Exod. 20 4 5 6. and 30 9. compared with Psal 141 2. Esa 29 13. vvith Mat. 15 9. Lev. 10 1 Mal. 1.8 14. Rom. 8 26. Ephes 4 8 12. 1 Pet. 2 5. Rev. 8 3 c. I. Seeing that the book-prayer aforesaid being not appointed by the Lord or approved in his word is an invention of Man in the vvorship of God And mens inventions in Gods vvorship are transgressions of the second commandement Exod. 20 4 5. vvith Lev. 10 1. Judg. 8 27. Psa 119 113 128. Esa 29 13. and 30 21 22 II. Thus also it is as an image similitude of spiritual prayer which yet it is not And so these books and stinted prayers prescribed by man in the vvorship of God come in deed to be idols supplying the place of the vvord and spirit of God vvhich ought not to be In vvhich respect such manner of worship becommeth idolatrous superstitious forbidden of the Lord and not to be communicated vvithall For vvhat agreement hath the temple of God vvith Idols 2 Cor. 6.16 Exod. 20 4 5 6. compared vvith Rom. 8 26. Ephes 6 18. 1 Pet. 2 5. and vvith the other Scriptures aforesaid and the like III. The incense offred by the Priests upon the golden Altar in the time of the Lavv vvas a type of prayer offred up unto God by the mediation of Christ Psal 141 2. Rev. 8 3 4. And therefore as it vvas not lavvfull to use any straunge incense but that onely vvhich God appointed so neither is it lavvful to use any straunge manner of prayer but such onely as the Lord requireth Exod. 30 9. vvith Psal 141 2. Now that the Lord did ever ordeyne in his vvorship the book-prayer aforesaid vvho can shevv Yea or that any of the godly either the Patriarks Prophets Apostles or other men or vvomen recorded in the Scriptures when they vvould pray unto God did ever take a book in their hands to read out of it some stinted prayers prescribed by men for their sacrifice of prayer and supplication to God Or can vve think if this vvere the manner of prayer and worship vvhich God required that the Scripture would be silent in it or that none of the servants of God set before us for examples in the Scriptures should ever use it or that vve should prescribe or use such manner of prayer in the worship of God as never any of the godly meÌtioned in the Scripture did use If then in the time of the Legall shadovves under Moses God vvould not admit of any straunge thing in his worship but did severely punish it as may be seen in the example of Nadab and Abihu Levit. 10 1. hovv shall vve thinke that he vvill novv admit of any straunge manner of prayer for his worship in the time of the Gospel under Christ whenas Christ the sonne is vvorthy of more honour then Moses the servant Heb. 3 3 5 6. IIII. It derogateth from the honour fruit and benefit of the ascension of Christ vvho ascending up on high hath giuen gifts unto men for the worke of the ministerie and therefore as vvell for prayer as for doctrine and preaching c. Eph. 4 8 12. vvith Act. 6 4. If any be not indued vvith such gifts there is no vvarrant to chuse them to be ministers of Christ If they be so
them to make prescribe or use them in such sort as churches and people now dayly doe Or hovv shall we assure our selues or others that it is not a will vvorship deviâed by man and displeasing to God IX Yea and let it be vvell considered vvhether it be not a part of the apostasie of Antichrist and such as mainteyneth superstition in some churches an Idoll and dumbe ministerie and nourisheth the people still in ignorance of the nature and right use of prayer c. D. Raynolds writing against Bellarmine hath this general proposition that to worship God after an unlawfull manner is superstition as â Col. 2 23 Paul witnesseth and â In 2 a. 2 a. quaest. 92. 93. Aquinas and superstitious zeale is preposterous as the * Rom. 10 2. Aquin. in Rom. 10 lect 1. same persons testifie because it is not ordered by a right knowledge Rayn de Rom. Eccles Idolat contra Bellarminum lib. 1 cap. 5. sect 9. X. If such books of prayer so used be the leitourgie and worship vvhich the Lord hath appointed then ought all Churches and people on earth to use that service and maner of vvorship Mat. 28.20 1 Tim. 6.13.14 Rev. 22.18.19 And who then shall make such books for all churches and people in the vvorld Or who can shevv that the Primitiue Churches planted by the Apostles recorded in the Scriptures had any such books of prayer prescribed unto them Or that the Christians in that age did read their prayers out of such books and so vvorship God Fynd vve not mention of their prayers divers times recorded Mat. 14 28 30. Luk. 17 5. Act. 1 24 25. and 4 24 30. And doe not the Apostles in their writings Paul Iames Peter Iohn and Iude everie of theÌ in their Epistles speak of prayer and of the manner use thereof yet where doeth any one of them teach the Churches or particular persons to vvhom they write to read their prayers out of a book and so to use set formes of prayer devised by men for their spiritual worship of God making their requests known unto him Let the Scriptures here noted before in the 7 section and all their vvritings throughout be searched hereabout XI Finally if such book-prayers be the ordinance of God and lawfull to be used in such sort as is aforesaid then might one man knovve and set downe anothers prayers aforehand and all men might buy their prayers at the book bynders shops and carry them in their pockets and so out of their pockets take their prayers c. Whereas right and true spiritual prayer is the work of Gods spirit in our hearts stirring teaching and inabling us to povvre out our soules and prayers unto God in all our necessities and occasions and so to offer up spiritual sacrifices acceptable to God by Iesus Christ as is aforesaid Rom. 8 15 26 27. Ephes 6 18. Phi. 4 6. Jâde v. 20. 1 Sam. 1 12 15. Zach. 12 10. 1 Pet. 2 5. Rev. 8 3 4. Divers objections and exceptions made hereabout I haue treated of â Quaest de precibus p. 12. c. otherwhere in particular To vvhich I refer the Reader as also to the writings of others heretofore concerning the same argument For which see M. Greenvvoods treatise of read prayer c. besides the handling of this question in two epistles betvveen M. Carp my self p. 11 12 c. CHAPTER II. Touching the constitution of particular Churches VVHether by the ordinance of God there should be any set ordinarie churches novv but onely particular churches And vvhether the constitution of al the particular churches should not be such as each of them may ordinarily come together in one place for the performance of the vvorship of God and all other dueties apperteyning unto them by the word of God I. Because the Primitiue churches vvere thus planted and constituted by the Apostles And this also approved and stablished by Christ our Lord. As may be seen in the seuen Churches of Asia spoken of in the Revelation Rev. 1 4 12 13 20. vvith ch 2 1 8 12 18. 3 1 7 14. And in the other like churches at Ierusalem Act. 1 13 14 15. and 6 2 5. and 15 22 23. and 21 18 22. at Lystra Iconium and Antioch Act. 14 21 23 27. and 15 30. at Troas Act. 20 7 8. at Ephesus Act. 20 17 28. Rev. 2 1. vvith 1 Tim. 1 3. and 3 15. and 5 20. at Rome Rom. 12 3 8. at Cenchrea Rom. 16 1. at Corinth 1 Cor. 1 2. and 4 17. with chap. 5 4. and 10 16 17. and 11 20 22 23. and 12 18 19 27. and 14 23 33 40. In Galatia Gal. 1 2. at Philippi Phil. 1 1. at Colosse and Laodicea Col. 4 16 17. at Thessalonica 1 Thes 1 1. vvith ch 5.12.13.14.27 c. II. Thus also the particular churches of Christians are still ansvverable in this behalf to the particular Synagogues of the Iewes Luke 4 16 20 31 33. 7 5. Act. 13.14.15 and 17.1 and 18 4 7 8 27. And as the house where the Iewes met was called a Synagogue Luke 7 5. so the Apostle now also calleth the meeting of Christians together a Synagogue Jam. 2 2. Neither this onely but seeing novv everie particular constituted church hath right and povver vvithin it self to celebrate the Lords supper vvhich is answerable to the Passeover that vvas kept at Ierusalem this shevveth moreover that now everie particular church is to be esteemed as Ierusalem and so to stand immediately under Iesus Christ the Archpastor of his sheep and the high Priest of our profession 1 Cor. 10 16 17 18. and 11 23. c. Act. 2 42. and 20 7 17 28. compared with Deut. 12 5 6 7 13 14. and 16 â 5 6. 2 Chron. 29. and 30. and 35 ch Ezra 6 18 19. Esa 66 19 23. Ier. 3 15 16 17. Rev. 21 1 2. c. III. Neyther els can the Pastor of each particular Church stand immediately under Christ the Archpastor Nor can the Ministers and Elders jointly together vvith their flock sanctify the Lords day nor feed the Church over vvhich the holy Ghost hath made them Overseers nor performe any other publick action with them unto them before them duly and orderly vvhether it be the ministration of the vvord or of the Sacraments or Censures or any actions that are publikely joyntly together to be performed according as was done in the Synagogues of the Ievves and in the primitiue churches For which see the Scriptures here before alledged and other the like as Mark 13 34 37. Luke 4.16 20. 12 42. Act. 20. â 28. Rom. 12.4 8. 1 Cor. 4.1 and 14.23.33 40. Col. 4.17 1 Pet. 5.1 4. 1 Tim. 5.17.20 Heb. 13.7.8.17 IIII. Nor can they well otherwise know of certaintie vvhether the members of the Church be present or absent at their publike meetings for the vvorship of God or other dueties there to be performed
that so they may watch over them as those that must giue account for them unto God Act. 20.28 Heb. 13.17 1 Pet. 5.1 4. V. Neither can the Churches or members thereof be so well instructed governed and edified in faith and mutuall loue as if this order and practise be observed For which see also the Scriptures aforesaid and the like But if the church in any city be more large as often commeth to passe and is usuall in great cities then that it can conveniently and ordinarily meet together in one place then is it to be considered whether it should not be distinguished and distributed into divers particular Churches or parishes Which may everie one of them severally haue their owne peculiar place of meeting together their owne Pastour other ministers Elders and Deacons their ovvn meetings and all publick actions duly orderly performed among themselues for the reasons here before alledged and other the like To vvhich end may also be observed hovv at Ierusalem vvhere the great Synedrion of the Iewes was by the Lord appointed to be yet notvvithstanding there vvere in that one city many Synagogues And all the Synagogues also had their ovvn rulers ministers as may appeare by such other Synagogues as are particularly spoken of in the Scriptures Mar. 5 22. with Luke 4 16 20 31 33. and 12 11. and 21 12. with Mat. 10 17. and 23 34 Luke 13 14. vvith Act. 13 14 15. and 18 4 7 8 17. Here moreover about the estate and distinction of churches are two things carefully to be observed First As did the seuen churches of Asia c. Rev. 1 2 and 3 chap. that all particular churches vvith their Pastors as is noted here before do stand immediately under Iesus Christ the Archpastour vvithout any other straunge ecclesiastical power and authoritie interposed betvveen whether it be of the Prelates as of Diocesan Provinciall or Oecumenicall Bishops or of their unlawfull usurping Synods or any such like invented by men and brought into the church Secondly that notwithstanding the estate distinction aforesaid yet all the churches and ministers of them should be alway ready and vvilling with their mutuall ayde counsel assistance and all lawfull maanes to help comfort advise strengthen and build up one another in the truth vvhich is according to godlines in Iesus Christ Ephes 4.4 16. Rom. 12 3 8. 1 Cor. 12 4 27. Col. 2 5 19. and 4 16 17. Act. 15 2 23. with Psal 12 2 3. Sal. Song 8 1. c.. And so to this end and in this manner may be had a lavvfull and profitable use of Synods Classes Assemblies or Councels for mutual help advise in cases of question controversie and difficulties about religion to as alvvaies it be provided that they doe not challenge or usurpe any unlavvfull jurisdiction or power over the particular churches or their pastours and governours to whom their ovvn povver under Christ the Lord is alvvay to be reserved and to be kept whole and intier according to the vvord of God Like as may be seen in all the churches planted by the Apostles and particularly in those seuen of Asia standing not farre asunder to whom Christ vvrote his several letters directed to the Angels or Pastors of everie of them in particular and not to any one of the churches or Pastors more theÌ another as having authoritie over the rest nor to any Diocesan Provinciall or Oecumeniall Bishops set over the churches and Pastors thereof Which kind of Prelacie Office government if it had ben ordeyned by Christ and planted by the Apostles in those churches there had novv ben fit and necessarie occasion specially when Christ vvrote about the corruptions of those churches both to haue blamed those Bishops for neglect of their duetie as he doth the Angels of the particular Churches and to haue directed his letters unto them as being the next chiefest in ecclesiasticall authoritie under him to oversee and governe those churches if then there had ben any such among them by the ordinance of Christ Rev. 2 1.8.12 18. and 3 1.7 14. compared vvith ch 1.4.12.13.20 and vvith the estate and constitution of all other churches planted by the Apostles For vvhich see the Scriptures here beââââ alledged pag. 250. And of this also see more hereafter in the fift ãâ¦ã here follovving If any aske to whom then the churches shal be subject if there be no Diocesan or other like Prelates set over them I answer that the churches and all the Officers members thereof are to be subject to the Princes States and magistrates under whom they liue according as the Apostles doe teach us saying Let every soul be subject to the higher powers c. Reâ 13.1 Submit your selues to every ordinance of man for the Lords sake whether it be to the king as supreme or unto governours as unto them that are sent by him for the punishment of evill doers and for the praise of them that doe vvell 1 Pet. 2 13 14. vvith Tit. 3 1. The magistrates are under the Lord to be the keepers of both the Tables of the Law of God To whom al persons ought to be subject euen for conscience sake to yeeld obedience unto them yet alwaies in the Lord and not against the Lord by any meanes Deut. 17 18 19 20 Rom. 13 1 7. with Mat. 22 21. Dan. 3 14 18. Act. 4 18 19 20. Rev. 12 10 11. CHAPTER III. Touching the right and power of particular churches VVHether â everie Church haue not right and power graunted by the Lord to chuse their ovvn Pastours other Ministers Elders Deacons and Deaconesses making choise of meet fit persons as also to * use the ministration of the vvord Sacraments Censures and vvhole ecclesiastical administration being careful stil to haue al things done according to the ordinance of God prescribed in his word Mat. 28 18 20. with ãâã Act 6 3 5. and 14 23. compared with Act. 1 15 23 26. and 2 41 42 46. 11 22. 15 22 25. 1 Cor. 16 3. 2 Cor. 8 19. Gal. 1 1. 1 Tim. 3 1 15. 5 9 10 11 17 â2 6 13 14. Ezec. 33 2. Lev. 8 2 3 4 5. Num. 8 9. Deut. 1 13 16 18. with Joh. 13 20. 1 Cor. 4 1. 2 Cor. 5 19. Heb. 5 4. Also * Act. 1 2 3 14 15. 15 2 6 23 30 and 20 7 17 18. 21 18 23. Rom. 12 6 7 8. 16 1 2. Mat. 18 17 18 19 20. and 28 18 19 20. 1 Cor. 4 17. 5 ch 10 16. and 11 23 26. and 12 ch Epist to Timoth. Tit. Rev. 2 3 ch with 1 Tim. 6 13 14. I. Because the Primitiue churches planted by the Apostles had this right and power at the beginning as may be seen in the Scriptures here before alledged II. And the Congregation of Israel had of old likewise their right in the election of their officers and other such
waightie publike affaires Which therefore is not novv to be denied unto Christians Levit. 8 2 5 Deut. 1.13 and 16 18. and 17 2 7. compared with the Scriptures aforesaid particularly with 1 Cor. 4 17. and 5 13. and 10 18. c. And in the Apostles daies Christians nevvly converted from paganisme and therefore as unfit and unexpert as men in these times yet had and used this their right and libertie as is before shevved III. Besides that this manner of calling is of speciall waight for the guiding and keeping of the people in obedience to the truth and in loue and reveâââââ of their ministers and other Officers vvhen they are such as themselues in dutie to God and for their ovvn instruction guiding service haue made choise off For vvhich compare the Scriptures aforesaid with 1 Thes 5 12 13. and 1 Tim. 5 17. IIII. And seeing a true and lawfull calling is necessarie to be had For othervvise hovv should men be assured that they are called and sent of God Jer. 17 16. Amos 7 15 Heb. 5 4. Or why doth the Lord account them for intruders straungers and severely punish them vvhich runne being unsent and uncalled and take upon them that which the Lord hath not laid upon them Num. 16 ch and 18 7. 2 Chron. 26 16 21. Ezec. 44 9 15. Rev. 2.2 campared with Ier. 23 21. and Joh. 10 1 5. Or hovv els should the people receiue them as from the Lord ministring and speaking to them in his stead Ioh. 13 20. 2 Cor. 5 19 20. Therefore if this be not that manner of entrance which Christ hath ordeyned eyther some other must be shewed out of the vvord of God appointed by him now to be had or it must be proved that now it is lavvfull to devise nevv kinds of election entrance or that men may intrude themselues at their owne or other mens pleasure as they think good Neyther of vvhich can ever be approved V. Here also may be observed how in other waightie affaires behoofull and belonging to the whole bodie of the church they vvere usually done in Israell and the Primitiue Churches openly vvith the Churches knovvledge in a publike assemblie and as the nature of the cases and other circumstances required vvith their consent or approbation having this care that all should keep their place and performe their dueties according to the rules prescribed in the vvord of God Thus they had openly and publikely the vvord ministred Neh. 8 ch Jer. 7 and 26 chap. Act. 13 14 15. and 15 21. and 20 28. 1 Cor. 14 23 24. 1 Tim 1 3. and 3 15. and 4.13 the Passeover and the Lords supper celebrated 2 Chron. 30. and 35 ch âââr 10 16 17 18. and 11 18 20. c. the punishments and censures on sinners and malefactors inflicted Deut. 17 2 13. 21 18 21. Ioh. 16 2. 1 Cor. 5 3 4 5 13. 1 Tim. 5 20. The Elders in Israell sate and judged in the gates vvhere the people did and might come Deut. 21 18 21. 22 13-21 25.5 10. with Ruth 4.1 11. And afterward vvhen they lived under the Romanes or out of their owne countrey they sate judged in their councels or houses of judgement and inflicted punishment in their Synagogues Mat. 10 17. and 23 32. Luk. 6 22. and 21.12 Joh. 9 22. and 12 42. Act. 23 1 7. and 24 20 21. The children of Israell on this side Iorden heare and send to the children of Reuben Gad and Manasseh about the Altar vvhich they set up in the borders of Iordan Josh 22.11 33. The people were assembled when reformation of strange mariages was to be made Ezra 10 ch Praise is giuen to God in the congregation of the people and assemblie of the Elders Psal 137.32 The high Priest and the Elders of the nation and the Priests and the other people of the Iewes send letters to the Lacedemonians 1 Mach. 12 6. Lysias also and king Antiochus send letters to the Counsell and the rest of the Ievves 2 Mach. 11 16 27. Ionathan calleth the Elders of the people together and consulteth with them about building strong holds in Iudea vvhereupon the people come together to build up the citie c. 1 Mach. 12 35 36.37 Likevvise in the primitiue churches and vvhiles the Apostles lived the church sendeth forth some for the further instructioÌ or building up of others in the faith Act. 11.22 and 15.22.25.27 Publike controversies in religion are publikely heard disputed and determined Act. 11 2 18. and 15.2 22. vvith 16.4 and 17.1.2.3 and 21.18 22 25. Publike sinners are openly rebuked before aââ and delivered to Sathan when the church is gathered together 1 Tim. 5.20 1 Cor. 5.3.4.5.11.12.13 compared vvith Deut. 17.2 7. Generall letters about publike affaires and occasions are written by the Apostles Elders and brethren Act. 15.23 Gal. 1.1.2 1 Cor. 16.3 They that are sent with letters or benevolence or upon other such occasions from one church to another are chosen or approved of the churches Act. 15.2.22.23 1 Cor. 16. â and 2 Cor. 8.19 In vvhich severall cases and the like although some differences may be observed whereupon novv I insist not as namely that some of them are done vvith election according to the suffrages voyces of the people or other approbation some vvay signified others or them are decreed by the Elders publikly denounced or executed c. yet notwithstanding this point the manner of dealing aforesaid is duly and carefully to be regarded And that the more inasmuch as in those times there were besides the Elders of the people the Prophets Priests in Israell the Apostles and Ministers in the Primitiue churches who if any at al might haue excluded the people in such cases or kept from them the knovvledge thereof if it had ben lavvfull so to doe specially seeing they had the Elders of the churches then present and consenting vvith them Which yet they would not doe though they vvere the messengers of the Lord of hostes the Prophets and Apostles of Christ the builders Maister-builders in the framing guyding establishing of the churches in the vvay and order appointed by the Lord. But now vvhat they might or vvould haue done if the people vvere refractarie or took to much upon them or were divided into parts and factions and vvould not consent nor rest or be obedient as they should that is another question vvhich here I treat not off Numb 16 ch 2 Chron. 26.16 20. Ier. 26.8 24. Act. 20.17.28 1 Cor. 4.21 and 11.18 c. 2 Cor. 12.20.21 and 13.1.2.8 1 Tim. 1.20 and 5.17.19.20.21 and 6.13.14 Tit. 2.15 Rev. 2.14.20 c. VI. Moreover not onely the Catholick but also everie particular Church in a right and due consideration is the church and city of God the body of Christ the kingdome of God the ground and pillar of truth the house of the living God c. Psa 87 3. Rev. 21 2. c.
Mat. 5.14.22 10 17. 13.24 18.15 20. 1 Cor. 5 13. with Deu. 17.2.7 21.18 21. Rom. 12.3 8. 1 Cor. 12 20 27. vvith 3.21.22.23 and 4.17 and 5 ch and 11.23 26. and 14.33 1 Tim. 1.3 with 3.15 The Spirit of God hath spoken alike to all the seuen Churches and to each of the Angels thereof and all that haue eares to heare are vvilled to hearken what the Lord saith Rev 1 4.11 and 2 3 chap. Mat. 13.43 VII The Prophets also foretold that under the Gospel everie place of Mount Sion and the assemblies thereof should haue the like gracious presence light glorie and protection of God as Israel had when the Lord brought them out of the land of Egypt Esa 4 2 4 5. with Exod. 13 21. VIII Finally Churches els should not haue povver from Christ in time of persecution or after the apostasie of Antichrist to reteine reviue and obserue the Apostolike ordinances once for all delivered to the Church Which were contrarie to Mat. 28.18.19.20 Act. 5.28.29 Phil. 1.1.28.29.30 Col. 2.5 1 Thes 3 2.3 2 Thes 2.3 15. 1 Tim. 6.13.14 Iude v. 3. Rev. 13. and 2. and 3 ch and 14.12 and 18.4 and 22 16.-19 CHAPTER IIII. Touching the Pastors and other Officers administration VVHether it lye not upon the Pastors and all others that beare office in the church of God to fulfill their Ministerie and to performe al things perteining to their office according to the word of God And not according to the Statutes or Edicts of Princes and States the Canons of Prelates the Constitutions of Synods the pleasure or voyces of the people or any other vvay invented or obtruded upon them by men 1 Cor. 4 1 2. Col. 4 17. Act. 20 17 24 32. vvith 13 24 25. Rom. 12 7 8. 1 Thes 5 12 13 14. 1 Pet. 5 1 4. with Mat. 28 18 19 20. and 6 24. The Epistles to Timothee and Titus Heb. 3 1 2 3. and 13 7 17. Ioh. 15 14 15 16. Gal. 1 8 9 10. Rev. 2 and 3 and 14 4 6 9 12. compared with Lev. 10 1 2 3. Deut. 4 2. 12 32. 33 8 11. 2 Sam. 6 6 7. 2 Chron. 26 16 21. 1 King 22.13 14. Psal 19.7 8 9. and 119. and 132.9.16 Prov. 30 5 6. Esa 8 11 20. and 33.22 and 55 4. Ier. 1 17 18. 19. and 6 13 14 16. and 23 ch Ezech. 2 6 7 8. and 3 chap. Mich. 2 11. and 3 5 8. Rev. 22 18 19. I. Because the Pastors and ministers of the church are by Christ giuen to the church for the vvork of the ministerie and are by their office the household stevvards and dispensers of the mysteries of God And it is required in stewards that a man be found faithful Eph. 4 11 12 13. 1 Cor. 4 1 2. Luk. 12 42 48. and 19.12 26. 1 Tim. 3 15. and 5 17 21. 2 Cor. 5 20. Col. 4 17. II. And Christs commission and charge which he hath straitly giuen to his Ministers is to teach and obserue al things whatsoever he hath coÌmanded them neither to adde thereunto nor to diminish therefrom but to keep this his commandement vvithout spot and unrebukeable untill that his glorious appearing To which commandement also he hath annexed a promise of assistance and blessing to such as shal be syncere faithfull herein and a denunciation of judgment and curse upon such as are unfaithfull and disobedient hereunto Mat. 28.20 1 Tim. 6.13.14 Ezec. 2.6.7.9 and 3.10.11.17 c. Mat 25.14 30. Col. 4.17 1 Tim. 5.17 Rev. 2. and 3 ch and 22.18.19 III. The ministers of Christ must therefore euen unto kings princes to Priests and people to high and low of all estates and conditions make knovvne the will of God shevv them their sinnes denounce Gods judgments against them and in all things fulfill and execute all the dueties of their office and functions as there is need and just occasion So far ought they to be from performing their ministerie and dueties of their calling according to the prescription or pleasure of man but onely according to the will and word of God And that so as we ought not to be moved with any afflictions or troubles in this behalf neyther to count our liues deare unto us so as vve may finish our course with joy the ministerie vvhich vve haue received of the Lord Iesus to testifie the Gospell of the grace of God not shunning to declare the whole counsel of God that we may be pure from the blood of all men Ier. 1.17.18.19 Ezech. 3.16 21 Hos 5.1 1 Sam. 15.13 23. 2 Sam. 12.1 14. 1 King 18.17.18 and 21.17 24. 2 Chron. 26.16 20. with Deut. 33.8 11. Mat. 10.16.17.18.28.32 33.37 39. and 14.3.4 and 23.13 39. Act. 9.15.16 and 20.24 28. 1 Tim. 1 3. â and 5.1.2.20.21 and 6.13.14.17 2 Tim. 4.1 5. Tit. 2.15 Rev. 2 and 3 ch and 12. 8 11. c. And if all that vvill follovv Christ must cast their account what it will stand them in so to doe must neither loue father nor mother wife nor children brethren nor sisters lands nor goods no nor their ovvne life in this behalf but must be content to leaue and forsake all if they vvill be Christs disciples how much more should the Ministers of Christ be carefull hereof who are to be guides examples to the flock of all godlines pacience and faithfulnes to the end Luk. 14 26 33. 18.18 30. with 1 Tim. 4.12 16. 2 Tim. 2.1.2 3. and 3.10 12. and 4.5.7.16.17.18 1 Pet. 5.1 4. Rev. 2.8 11. IIII. And herein vve haue the examples of the godly ministers and servants of God in all ages who being faithfull to God and performing the dueties of their calling according to his vvord received comfort strength and blessing from the Lord in the midst of all the opposition made against them by any meanes 1 King 22 13 28. 2 Chron. 16 7 10. 24.17 22. and 25 14.15 16. and 26 17 20. Ezra 9. and 10 ch Esa 8 11 20. and 50 4 9. Ier. 15 10-21 and 26 8 24. and 37 6 21. and 38 ch and 39 11 12 14. and 40 1 6. Micah 3 8 12. Zach. 3 ch Act. 4. and 5 and 12 and 16. ch c. 2 Tim. 4 6 7 8 16 17 18. Rev. 2 7 10 13. and 7 7 10 11 12. and 17 14. For vvhich also see the histories of the Martyrs Besides the contrarie examples of such as being not careful or faithful to God in his seruice to minister according to his word haue had heavie judgements come upon them Which also are written for instruction and example to all others Lev. 10 1 2 3 Num. 16 ch 1 Sam. 2 13-36 3 4 ch 2 Sam. 6 6 7. 1 King 13 chap. Jer. 28 and 29 ch Hos 4 6 7 8 9 10. Amos 7 10 17. Mal. 1 6 14. and 2 1 9. Mat. 23 13 36. 2 Cor. 11 13 14 15. 2 Pet. 2 1 2 3
c. And memorable is the example of Saul though a king who doing that vvhich pleased the people and seemed good in his own eyes contrarie to the word of God is therefore sharply reproved by Samuell the Prophet and severely punished by the Lord. 1 Sam. 15 13 24. V. Moreover the Scriptures alone are sufficient for the direction of the Pastours and other officers administration being giuen by inspiration of God and profitable for doctrine for reproof for correction for instructioÌ in righteousnes that the man of God may be perfit throughly furnished to everie good work 2 Tim. 3 15 16. Psa 19 7 8 9. And Christ himself vvho alone is the head and Lavvgiver of his church hath left sufficient direction in his vvord both for the faith and for the order of his church Neither may any men vvhosoever super ordeyn to his Testament nor any vvay disanull it or adde thereunto Mat. 28 18 19 20. Ephes 1 22 23. Col. 2 2 23. Esa 33 22. Heb. 3 1 2 3. and 12 25 29. with Gal. 3 15. and Rev. 22 18 19. VI. Otherwise the Pastors and other Officers of the Church should sinne not onely against God but also against themselues and against the Princes Prelates and people whomsoever whose prescription pleasure they should so follovv And that both in making them to be the Lords of our religion and in corrupting them or suffering them to be corrupted by themselues and others in religion and conversation and so to be in continual daunger to be seduced and dravven into errors heresies superstititions and iniquities c. Whereas the Ministers Officers of Christ should in all things be careful so to walk as they may be meanes and instruments under God to bring them to the obedience of Christ in this life and to eternall salvation by him in the life to come Ezec. 3 16 21. 33 1 9. Mark 8 34-38 1 Sam. 2 12 36. and 4 chap. 2 King 16 10 16. vvith 2 Chron. 28 23. Dan. 6 10 22. Psal 2 10 11 12. and 132 9 16. Deu. 33 8 9 10. ãâã 1 17 18. Mal. 1 6 14. and 2 1 9. 1 Cor. 4 1 2. Gal. 1 10. 1 Tim. 4 16. VII Neyther should they els be blamed as they are for the neglect hereof if it vvere not their duetie in the povver of their office to performe and fulfill it in the Lord. Rev. 2 12 14 15 18 20. c. with 1 Sam. 3 13 14. and 2 12 36. Ezech. 13 and 33 and 34 ch Hos 4 6 8 9. Mal. 1 6 14. 2 1 9. and with 2 Chron. 26 16 20. Luk. 12 42 48. Act. 13 25. Col. 4 17. VIII Els also the ministers and other Officers of the church should not now at this time be as straitly bound to be faithfull to the Lord in their functions and in the ministration thereof * Heb. 3 1 2 3. 13 7 8 17. with Deu. 33 8 9.12 Mal. 1 6 14. and 2 7. as were the Priests and other Officers of Israel heretofore Nor as vvere â Act. 20 17 28 32. Cal. 4 17. 1 Tim. 6 13 14. 1 Pet. 1 1 4. Rev. 2 and 3 chap. the ministers other officers in the Primitiue churches vvhiles the Apostles lived Which is contrarie to the Scriptures IX Lastly they could not els discharge the dueties which God hath laid upon them so as to giue account thereof vvith comfort to God at that day vvhen the Lord vvill graciously revvard all such as haue ben faithfull unto him and severely punish them that haue dealt unfaithfully in his service and work committed unto them Mat. 25 14 30. 2 Cor. 5.9 10 11. 2 Tim. 4 1 2. Heb. 13 17. 1 Pet. 5 1-4 Dan. 12 3. Rev. 2 10 22 16-20 Chrysostome speaking to those that ministred the communion saith No small punishment hangeth over you if knowing any man to be wicked you suffer him to be partaker of this Table His blood shal be required at your hands If he be a Captain a Consul or a crowned King that commeth unworthily forbid him and keepe him off thy power is greater then his And againe I will yeeld my life rather then the Lords body to any unworthy person and suffer my blood to be shed before I will grace that sacred blood to any but to him that is worthy Chrysost homil 83. in Mat 26. Many the like things about the Sacraments and censures might be shewed out of the auncient writers But to let them alone the Scripture is evident and undeniable that Iehojadah the Priest set porters at the gates of the Lords house that none vvhich vvas uncleane in any thing should enter in 2 Chron. 23 19. Also that Azariah the chief Priest and the other Priests with him vvould not suffer Vzziah the king of Iudah to burne incense to the Lord yea and vvhen he was stricken vvith leprosie thrust him out of the Temple 2 Chron. 26 16 20. Thus the Apostle likewise chargeth Timothee before God and the Lord Iesus Christ and the elect Angels that he obserue the things prescribed in that Epistle without preferring one before another and vvithout partialitie 1 Tim. 5.21 And that he should keep this commandement without spot and unrebukeable untill the appearing of our Lord Jesus Christ 1 Tim. 6 13 14. Which Timmothee could not doe in his owne person being but to serue his time and then to depart out of this life but thus the Apostle taught that those coÌmandements vvere prescribed not for him onely but for those also that should succeed afterward in the ministerie government of the church untill the appearing of Christ our Lord euen to the ende of the world Which yet further appeareth in that Christ doeth so plainly and particularly blame the Angels and Pastors of the Churches in Asia because they âuffered false teachers and corrupt livers in the churches and did not restreine and represse them as they ought to haue done according to the duetie and power of the office laid upon them by the Lord. Rev. 2 14 20 c. with Act. 20 17 28 30. 1 Tim. 1 3. and 5 17 25. and 6 13 14. Tit. 2 15. But of these things I haue spoken before and shall haue occasion hereafter to note somewhat more againe thereabout CHAPTER V. Touching the distinction of the Pastors and Teachers offices VVHether vve should not in * I speak not here of Schooles or Vniversities in particular the church put difference betvveen the Pastors and Teachers offices I. Because the Pastors and Teachers now in the church are ansvverable to the Priests and â The Leviticall teachers Levites in Israell for sundry things of perpetual equitie and moralitie and are sometimes by the Prophets accordingly styled and signified by their names Esa 66 21. compared with Ephes 4 11 12. Rom. 12 7 8. 15 16. 1 Cor. 9 13 14. And al acknowledge that the Priests and Levites had not the same peculiar
sect 4. And a litle after comparing together those functions that are spoken off Eph. 4 11. he saith As the Teachers are ansvverable to the auncient Prophets there spoâen off so are the Pastors to the Apostles except that these haue their certain peculiar churches assigned unto them Ibid. sect 5. Piscator also hath the like vvho first noteth this that the Lord at the beginning of his kingdome raised up Apostles Prophets and Euangelists by whom when the Churches were founded and planted he appointed in their place Teachers and Pastors perpetually to endure And then putteth the same difference between these Offices and in the same words as Calvin doth here before Piscat Aphorism cap. 20. sect 8. and 12. Beza like wise in his Annotations on Rom. 12 7. making this difference betvveen them noteth it thus The Apostle calleth him a Teacher who in the church attendeth onely to the simple interpretation of the Scripture that the doctrine may be kept pure and syncere And the Exhorter who otherwhere is termed a Pastor he calleth him ââat ââyneth doctrine together with admonitions and exhortations also with the administration of the Sacraments Beza in Rom. 12 7. Vrsinus noteth the same difference betvveene these Offices Vrsin Catec part 3. writing on the fourth Commandement ãâã the Ministerie quest 2. So doth M. Fenner also in his Theologie vvhere he vvriteth thus The Teachers are they which are imployed privately and publikely in delivering of doctrine faithââââ touching all dueties both common and proper Nehem. 8.9 Luke 5 17. Rom. 12 â 1 Cââ 12 8. The Pastors are they which are imployed in applying the word with wisedome to al duties ãâã proper and common Rom. 12 7 8. 1 Cor. 12 8. Wherefore besides exhortations there is required of him that in his publike office he apply the truth to the hearts of men by the administration of the seales Lev. 10.9.10 2 Chron. 13 10. Rom 12 5 8. Ephes 4 11. Fenneâ Theââ lib. 7. cap. 7. Divers others haue written in like sort hereabout which I leaue to the observation of the Reader CHAPTER VI. Of the having of one or moe Pastours in particular Churches Also of Diocesan and Provinciall Bishops c. VVHether it be not most according to the ordinance of God that in everie particular church there be * Rev. 2 1 8 12 18. and 3 1 7 14. and 22 16-19 vvith Phil. 4 3. Col. 4 16 17. Act. 21 18. Luc. 12 42. 1 Tim. 1 3. and 3 15. 5 19 22. and 6 13 14. one Pastor or Angel of the church so properly and specially called and â divers teachers and ruling Elders according to the condition of the church joyned to the Pastor in the ministerie and government of the same church who may all of them also generally be called Pastors yet so as one be specially distinguished from the rest in respect of his place function to be the Pastor ãâã more particularly called under Iesus Christ the Archpastor Or whether there being many Elders appointed to feed instruct governe the Church they should be all alike or of one sort vvithout any distinction of Office or function among them Where touching the first point these things and the like may be considered I. The constitution of the Primitiue churches as they were established by the Apostles As namely the churches of Ephesus Smyrna Colosse Laodicea c. Rev. 2 1 8 12 18. and 3 1 7 14. and 22 16-19 vvith Phil. 4 3. Col. 4 16 17. Act. 21 18. Luc. 12 42. 1 Tim. 1 3. and 3 15. 5 19 22. and 6 13 14. â Act. 20 17 28. compared vvith Rev. 2 1. and Ephes 4 11 12. 1 Tim. 1 3. and 3 1 15. and 5 17 19 21. Act. 11.30 and 13.1 and 14.23 and 15.2.6.22.23.35 and 16.4 and 21.18 Rom. 12.7.8 1 Cor. 12.5.8.28 Phil. 1. 1. Col. 1.7 and 4.12.17 1 Thes 5.12.13.14.27 Tit. 1.5 9. Heb. 13.7.17.24 Iam. 5.14 1 Pet. 5.1 4. And divers things also hereabout may be noted in the auncient vvriters who lived a while after the Apostles dayes This being stil carefully observed vvithall because the mysterie of iniquitie began to vvork euen in the Apostles time and the apostasie of Antichrist spread abroad aftervvard more and more that we insist no further nor otherwise upon those Writers in any points of religion but as they agree with the Scriptures and in such things as are grounded thereupon Now therefore concerning the point in hand Ignatius hath often in his Epistles to the Churches to which he wrote these the like sayings Let all things be done of you according to good order in Christ Let the laymen or people be subject to the Deacons the Deacons to the Elders the Elders to the Bishop the Bishop to Christ as he to his Father And again What is the Eldership but an ââly Senate the Counsellors and assistants of the Bishops Ignat. epist ad Smyrn ad Tââlenses ad Antiochenos 3. ad Magnesios c. And Iustine Martyr calleth him TON PROESTOTA the president or chief governour whom Ignatius Irenaeus Eusebius and others call EPISCOPON the Bishop or Overseer so applying generall termes to this office more particularly Iustin Martyr Apolog. 2. Irenaeus writeth of Polycarpus by name that he was made Bishop by the Apostles in Asia in the church of Smyrna And that himself had seen him vvhen he was young Irenaeus libr. 3. cap. 3. He also nameth sundry of the Bishops of the Church of Rome who succeeded one after another in that church from the Apostles times to his ovvne dayes Ibid. Eusebius writeth likevvise of Polycarpus made Bishop of the church of Smyrna by the Apostles Euseb l. 3. c. 32. and l. 4. c. 14. and of many Bishops by name who follovved one another in the church of Rome and in sundry other churches after the Apostles Euangelists vvhich were long here to recite in particular Euseb lib. 3. c. 2.13.14.19.31.32 and lib 4. c. 1.4 5.10.19.22.23 c. Onely note these for some special instances hereabout In the church of Alexandria Anianus and after him Abilius c. Euseb l. 2â 24. 3.13 In the church of Ierusalem Simeon after Iames the Apostle after him Iustus c. Ibid. l. 3. c. 11. 32. In the church of Antioch ãâã and after him Ignatius c. Ibid. l. 3. c. 19. In the church of Corinth ãâã and after him Dionysius c Ibid. l. 4. c. 21. 22. In the church of Athens Dionysius Areopagites after him Quadratus Publius c. Ibid. Where also obserue hovv Eusebius sometimes calleth the churches parishes As the parish of Alexandria the parish of Ephesus the parish of Ierusalem the parish of Hierapolis the parish of Athens Of other interpretation or application of the word parish I will not now insist nor of the ãâ¦ã c. vvhereof such such there named were Bishops or Overseers one after another Euseb l. 2. c. 24. â 3. c.
Angels or Messengers of the Lord. As the Iewes also stil make two sorts of Angels One of them whom they cal GNELIONIM because they haue their dwelling in the high places that is in the heauens and the other of them whom they call TACHTONIM as it were lower or inferiour And such are the Prophets and Priests saith Drusius alledging this in his Annotations on the New Testament Rev. 1.20 Besides that in the families and tribes of Israell and among the Priests and Levites also they had an orderly constitution and according to the distribution of them some that were heads and chief among them As may be seen in the Scriptures here before alledged p. 263. V. Order it self likevvise besides necessitie often falling out requireth that there be some one vvho in regard of his place office or condition may call together the other Elders and unto vvhom they may resort Who also vvith them may call the vvhole church together as there is occasion And of vvhom the chief or speciall oversight of the Church the moderation and disposition of the affaires thereof may be required To vvhom moreover the letters may be directed and delivered and other speciall things shevved and advertised which perteyne to the generall or publike estate of the church as vve see vvas done by Christ himself to the Angels of the seuen churches in Asia Rev. 2.1.8 c. whereabout also the Epistles sent to Timothee and Titus may haue their due consideration in this behalf and that vvhich is noted concerning James and the Elders of the church at Ierusalem Act. 21.18 vvith 2 King 6 32. And hereunto doe thus far forth the most learned agree in the Reformed churches albeit that yet themselues many of them haue not one particular Pastor in their severall churches M. Beza ansvvering Saravia affirmeth * that by Gods perpetuall ordinance it hath ben is and wil be needfull Beza respons ad Sarav c. 23 fol. 153. that in the Presbyterie or Eldership some one chief in place and dignitie should governe and rule the actions with that right which is giuen unto him of God Otherwise let it be well considered vvhether there would not be some defect in the order constitution of the church Which seeing it is ordeyned by Christ the Lord it is certainly most perfect in it self if we could aright obserue it and everie way absolute And how profitable and needfull the observation of this matter is may moreover then easily be perceived when controversies arise as divers times commeth to passe eyther among the Elders alone or in the church it self Besides that the continual oversight care of other the churches affaires and the due administration of the holy things of God in all good sort may thus be rightly performed and agreably to the vvord of God VI. To the same end may more specially be observed the estate of the church of Ephesus in the Apostles times The Overseers and Elders of which church are in fower several places spoken of in special manner viz. Act. 20 17 28. Ephes 4 11 12. vvith 1 1. 1 Tim. 5 17. vvith 1 3. and 3 1 15. Rev. 2 1. vvith 1 11 16 20. In the first of which places viz. Act. 20 17 28. the Elders are generally spoken off without the noting of any particular distinction among them Onely their works and dueties are comprised in the generall termes of taking heed to themselues the whole flock of being Overseers and of feeding the church of God Which generall termes comprehend in them al the dueties of al the Elders though otherwise otherwhere distinct one from another In the second place viz. Ephes 4 11 12 there is speach onely of the ministers of the vvord and among them of the Pastors and Teachers which are for the vvork of the ministerie more particularly In the third place viz. 1 Tim. 5 17. there is mention moreover of tvvo sorts of Elders the Ruling Elders and the Teaching Elders and those also distinct the one from the other In the fourth and last place viz. Rev. 2 1. there is mention in particular of the Angell of the church of Ephesus whom Beza understandeth and expoundeth to be the President who was first to haue vvarning of those things and by him the rest of his Colleages the whole church Bez. annot in Rev. 2 1. So Piscator likewise expounds it To the Angell that is to the Bishop of the church of Ephesus and also to the church it self as appeareth by the words ver 7. Piscat Analys Schol. in Apoc. 2 1. Napier saith To the Angel that is to the Pastor or Minister of the church of Ephesus Napier in Rev. 2 1. And Bullinger saith The Angels are the Embassadours of God euen the Pastours of the churches Bulling concion 6. in Apoc. And againe speaking of the church of Smyrna he saith The heauenly letter is directed to the Angel of the church of Smyrna that is to the Pastor Novv the stories witnesse that Angel and Pastor of the church of Smyrna to haue ben Polycarpus ordeyned Bishop of the Apostles themselues I meane by S. Iohn Ibid. concione 9. Also among the elder writers Augustine saith By the divine voice the Ruler of the Church of Ephesus is praised under the name of an Angell August epist 162. And Gregorie saith The Preachers in the Scriptures are sometimes called Angels as the Prophet saith â Mal. 2.7 the lippes of the Priest should keep knovvledge and they should seek the Lavv at his mouth for he is the Angell or Messenger of the Lord of hostes Gregor moralium in Iob. lib. 11. c. 3. Thus much briefly I thought to note in particular touching the estate of the Church of Ephesus and the Bishops or Overseers thereof vvhich being four severall times spoken of in the Scripture and that also vvith such different manner of speach as is aforesaid may help to giue good light and direction unto us about the question in hand VII Finally if the foresaid order be kept vve may by the vvord of God sufficiently ansvver all the objections and meet with all the corruptions of the Prelates or any other that erre in this behalf from the simplicitie first constitution of the primitiue churches Which how it can otherwise in deed so well and soundly be done had need duly to be considered of all that beare vvitnesse against them And hitherto concerning the first braunch of this question Novv for the other point of the question there is alledged about it both Scripture M. Sm. differ pag. 23 c. M. Parker Polit. eccles l. 3. c. 18. p. 236. c. and record of auncient writers The Scriptures are these and the like Act. 20.17.28 Phi. 1.1 1 Thes 5.12 1 Tim. 3. and Tit. 1 ch 1 Pet. 5.1 4. Which are alledged to shew that the Primitiue Churches had many Elders in one church which is graunted and those also all alike therefore that they had not one speciall
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
themselues to see them performed by others as is aforesaid In like sort that the Euangelists besides their own peculiar office and function had in them the povver and authority of the inferior offices of Pastors Teachers and Elders c. And likevvise that the Pastors besides their own peculiar function haue in them the power and authoritie of the Teachers and other ordinarie offices for performance and oversight of them as is aforesaid Also that the Elders besides their ovvne speciall function haue in them the povver and authoritie of the Deacons office for the doing and overseeing thereof as was said before and so forth in the rest For all vvhich see Acts 2 40 41 42. and 4 34 35. and 6 1 6. and 8 14 25 26 35 38. vvith 21 8. and 11 29 30. and 14 7 23. 15 6 22 32 35 36 40 41. and 16 4.40 and 20 7 11 17 28 29 30. 21 18 25. vvith Mat. 28 18 19 20. Ioh. 20 21 22 23. and 21 15 16 17. 1 Cor. 4 15 17 22. and 5 3. and 9.7.16.17 and 10.16 and 12.28 and 16 3.4.10 2 Cor. 1.19 and 8. 16.17.23 Ephes 4.11.12 Phil. 1.1 and 4.3 1 Thes 3.2 and 5.12.13.14.27 Hebr. 13.7.17 1 Pet. 5.1 4. Rev. 2.1 c. 2. The second is this Whether on the contrarie the apostasie of Antichrist be not such as touching the ministerie and government of the church as therein they vvhich be in the lesser and inferiour offices haue power authoritie vvith them to exceed the dueties of the office which Christ hath appointed and to performe the duties apperteyning to the higher offices by meanes vvhereof both Antichrist hath risen up to so great a height and so many orders and degrees of superior and inferior ministers haue ben received stil are reteyned in that degenerate estate and apostasie of the man of sinne as is come to passe As namely when the pastors and bishops of particular congregations came to haue power authoritie over many churches over the Ministers people therein in a kind of resemblance of the extraordinarie offices of the Apostles and Euangelists alreadie ceased vvhen now the foundation was layd Contrarie to that which is written Rom. 17 3 8. Rev. 1 11 12.13 16 20. with 2 1 8 12 18. and 3 1 7 14. Ephes 4 11 12 13. Act. 20 17 28. Phil. 1 1. and 4 3. 1 Pet. 5 1 2 3 4. And that the ruling Elders or Presbyters did the ministeriall duties of the Pastors and Teachers in the particular Congregations Contrarie to 1 Tim. 5 17. Ephes 4 11 12. Rom. 12 7 8. 1 Cor. 12 28. And that the Deacons also baptise and became ministers of the word in the office of Deaconship vvhich the Apostles did expressely oppose to the duties of that office at the institution thereof Act. 6.2.3.4 So as of these things and the like in that estate it may be said as Christ did in another case From the beginning it was not so Mat. 19.8 These things and the like may be noted about the points questions aforesaid Which being not vvell observed in former ages a way vvas made for the Popes supremacy by the steps of the Diocesan and Provinciall Prelacy whiles each Pastor kept not his place within his bounds under Christ the Archpastor nor the other Officers theirs nor the Churches that order vvherein they vvere set by the Apostles at the beginning Which being novv in this latter age observed and discovered we should set our selues to reject and witnesse against the Antichristian apostasie of the man of sinne and all the aberrations and iniquitie thereof And be carefull on the other hand to returne to the auncient simplicity of the churches of Christ as they were planted in the beginning alvvaies obserueing good order in all things and that vvay of government of the church which is appointed by the vvord of God CHAPTER VII Touching the Teachers office more particularly and the Ministers of the word in generall VVHether there be not tvvo sorts of Teachers or Prophets which the Lord hath giuen for the work of the ministerie or at least a two fold duty and divers function or ministration thereof One of such as are peculiarly appointed to the teaching of particular churches Of whoÌ see here before in the fift Question pag 259. The other of such as doe either â 1 Sam. 19 20. 2 King 2 3 5 7 15. and 4 1. and 6 1. and 9 1. with Amos 7 14. Luc. 2 46. and Act. 5 34. vvith 22.3 in the Schooles and universities interpret the Scriptures train up the students in Theologie or doe â¡ Deut. 33 8 10. Nehem. 8 1 8. 2 Chron. 17 7 8 9. Prov. 1 20 21. and 8 1 2 3. and 29 18. Esa 30 10 20 21. and 57 19. and 59 21. Ier. 18 18. Hos 5 9. and 7 12. Amos 2 12. and 7 12 13. Mic. 3 11. Ezech. 22 25 28. and 13 and 14 chap. Jer. 14.13 Mat. 5 1 2. and 9 37 38. and 13 1 2 52. and 22 35. and 23 34. Luke 5 17. Act. 13 1 15. and 15 35. Rev. 11 3. and 18 24. vvith Act. 11 19 24. Rom. 10 14 15 17. 1 Cor. 12 28 29. and Ephes 4 11 12. othervvhere privately and publikly in houses streets ships armies garrisons or other assemblies any where instruct the people in Religion and al duties of godlines commoÌ or speciall as there is just occasion Also vvhether these Teachers should minister the Lords supper is vvithal to be considered and examined by the Scriptures Seeing the Levites in Israell vvere not suffered to come to the Altar or holy things of God no nor to flay the sacrifices unlesse in a speciall case when there were not Priests ynough Num. 18 3. and 3 10. and Levit. 1 6. vvith 2 Chron. 29 34. Which is the more to be noted because the Levites vvere by the ordinance of God joyned to the Priests in the Ministerie of the Lords house and for teaching Israell the Lavv of God c. who yet notwithstanding might not doe all things perteyning to the Priests office Numb 18 2 3. and Ezech. 44 13 14 15 16. with Num. 3 5 10. c. and 16 chap. By vvhich also appeareth that some Ministers may be imployed in some works of the Ministerie vvho yet notwithstanding may not lavvfully do all things that perteine to the holy ministration and to some other Offices appointed thereunto And that the Pastors Teachers now are ansvverable to the Priests and Levites in Israell vvas noted before out of Esa 66 21. compared vvith Ephes 4 11 12. As touching the election or calling of these Teachers I spake here before of the calling of those which are of the former sort as touching their choise to particular congregations as may be seen in the third Question pag. 252 c. Now touching the calling of the Teachers of the latter sort whether they be such as are Professors in Vniversities
distribution thereof but is also a liuely representation of the death of Christ which we shew forth in the participation thereof 1 Cor. 10 16 17. 11 24 26. with Mat. 26 26. Mar. 14 22. Luke 22 19. 3. Such placing of the bread and vvine upon a Table and the distribution of them there accordingly made vve may also learne by the very terme of a Table and the common use thereof Paul calleth it a Table not an altar forme or deske and opposeth it to the Idolaters Table on which they were woont to set their meat and drink 1 Cor. 10 21. with ver 19 20 28. Hitherto also may be referred the use of the Table in the Tabernacle on which the Shevv bread continually was set before the Lord. Exod. 25 23 30. Lev 24 5 9. 4. And for the thanksgiving to be made both at the blessing of the bread the wine it is plainly expressed Mat. 26 26 27. Mar. 14 22 23. CHAPT XII Touching the Ministers communicating with the rest of the Church VVHether the Minister himself that administreth the Lords supper should not also partake vvith the church communicating together therein Mat. 26 17 29. Act. 20 7 11. 1 Cor. 10 16 17. and 11 23 26. and 12 12 13. with 2 Chron. 35 3 14. 1. Because Christ himself did so communicating vvith his disciples both in the Passeover and in the Supper follovving Mat. 26 17 29. with Luke 22 15 c. 2. So also did the Priests and Levites at the celebration of the Passeover vvhereunto the Lords supper with us is answerable 2 Chron. 35 3 14. with 1 Cor. 5 7. and 10 16. and 11 23 26. And the Fathers of families at the first celebration of the Passeover Exod. 12 3. c. And the Apostles at the celebration of the Lords supper Act. 20 7 11. 1 Cor. 10 16 17. 3. And Christ our Lord hath thus commanded saying Drinke ye all of this Mat. 26 27. And againe Doe this in remembrance of me 1 Cor. 11 24 25. 4. The nature also of the thing it self and the reasons vvhich are annexed to the commandement of Christ concerning the celebration of the Lords supper comprehend and bynd the Minister himself asvvell as the other members of the church to the participation thereof As namely that it is a signe and seale of the remission of sinnes obteyned for us by the death of Iesus Christ Mat. 26 26 27 28. And that thus we should shevv forth the Lords death till he come 1 Cor. 11 23 26. And that it is called the Eucharist or thankesgiving because we doe now giue thanks unto God for our redemption wrought by the death of Iesus Christ thus confirmed unto us through his grace Luke 22 19. 1 Cor. 10 16. and 11 24. with Psal 116 12 13 14. c. 5. And the minister himself is together with the rest a member of the church and body of Christ the communion vvhereof is here also celebrated Rom. 12 3 8. compared with 1 Cor. 10 16 17. and 12 12 13 18 27 28. Othervvise also we had need take heed that there be not in deed a schisme or rent made in that Church so in the body of Christ where this order is not observed Like as came to passe in that other case where of the Apostle vvriteth to the church of Corinth 1 Cor. 11.18 c. CHAPT XIII Touching the Ruling Elders Deacons or common people ministring the Sacraments VVHether it be right and lawful for the Ruling Elders Deacons or private people out of office not being Ministers of the word to administer the Sacraments or at the Lords supper in the delivery of the bread and wine to blesse them and to say to each of the communicants severally Take thou and eat c. or Take thou and drink c. Matth 26 26 27. with 1 Cor 4 1. and 10 16. Ephes 4 11 12. Esa 66 21. Ier. 33.18.21 Ezech. 43 18 27. and 44.19 and 46.20 2 Coron 13.10.11 35.2 15. with 1 King 12 31. 1 Chron. 15.2 Rom. 12.3 8. 1 Cor. 12.4 28. Heb. 5.4.5 1. Seeing that the Ministers of Christ are the household stevvards and dispensers of the mysteries of God the ambassadours of Christ and labourers together with him 1 Cor. 4 1. with 3 5 9. and 2 Cor. 5 20. Luke 12.42 Rev. 2.1 with Mal. 2 7. Mat. 28 18 19 20. 2. At the first celebration of the Lords supper Christ himself the Apostle and high Priest of our profession did minister it and giving thanks blessed the bread wine distributed them both among his disciples saying to them all together at once Take ye eate ye drinke ye c. Hebr. 3 1. with Mat. 26 26.27 Mar. 14 22 23. Luke 22 19 20. 1 Cor. 11.23 c. 3. And the ministration of the Sacraments and blessing of the bread and wine is a vvork of the ministerie Mat. 28.18.19.20 and 1 Cor. 10 16. with Ephes 4 11 12. Act. 20 7. c. 4. The â How the other Prisbyters or Elders that are Ministers oââ spoken of in auncient writers may administer the sacraments as some think Baptisme more specially here I treat not But wish that the right may be sought out and rightly observed ruling Elders of the Christian church of vvhom I speak are such as are answerable to those Elders in the church of Israel which were called â As being chosen out of the people by the people and for the people c. The Elders of the people or the Rulers of the Synagogues c. and vvere distinct from the other ministers Priests and Levites vvhich ministred the vvord and holy things of God in Israell 1 Tim. 5 17. and Rom. 12.7.8 with Jer. 19.1 Act. 13.15 and 18.8.17 and Deut. 33.8.10 Esa 66.21 2 Chron. 13.10.11 Whereupon Ambrose saith * Ambr. in 1. Tim. 5. Both the Ievvish Synagogue and afterward the church of the Christians had Elders without whose counsell nothing was done in the church The which by what negligence it is out of use I know not unlesse it be by the sloth or rather pride of the Teachers whiles they alone vvill seeme to be somevvhat But now these Elders being by the mercy of God recovered again and had in many of the reformed churches it is for them carefully to attend upon their ovvn office and function assisting the Pastors and ministers of Christ in the ministration government of the church procuring vvhat in them is the good order peace and benefit of the whole church and of all the members thereof but stil leaving to the Pastors other ministers the works of the ministerie perteyning unto them that so all may performe and fulfill their ovvne offices and ministeries according to the rule of the word of God 1 Tim. 5.17 vvith Act. 20 17 28. Rev. 2.1 c. Rom. 12.7.8 1 Cor. 12.28 Ephes 4 11 12. Col 4.17 1 Thes 5.12 13 14. Heb. 13.7.17 Iam. 5.14 1
Pet. 5.1 4. 5. The Lords supper also is ansvverable to the Passeover sacrifices vvhich after the building of the Tabernacle were offred by the Priests and not by the Elders of the people 1 Cor. 5.7.8 vvith 2 Chron. 13.10 11. and 35.2 15. also Ier. 19.1 and Esa 66.21.23 But note that here I speak not of the praeparation and other service vvhich is attributed to the Levites concerning vvhich see 2 Chron. 35.2 15. That may vvell haue an other consideration vvhich in a good manner may be referred to the work of the Deacons vvho novv make ready and prepare al things necessarie for the Lords Supper and after the blessing or consecration made by the Pastor doe in some churches receiue the bread and wine of him and deliver it unto the communicants that all things in the church may be done decently and in order Whereabout also obserue that vvhich is written Act. 6 2 3. with 1 Cor. 14.40 and 2 Chron. 35 2 15. and vvhat by good consequence and proportion may be gathered and inferred thereupon 6. And touching the Deacons office it self note also how it is distinct from the office of the ministers of the vvord so as the Apostles thought it not to be meet or reason that they should attend to the duties thereof together vvith their ministerie but that others should be appointed to that function that they vvould giue themselues continually to prayer and to the ministerie of the word Act. 6.2.4 And thus also the offices of the Ministers Deacons and Elders are reckned as distinct by the Apostle Paul Rom. 12.7.8 7. Moreover the Lord hath joyned the administration of the Sacraments vvith the ministerie of the word Mat. 28.18.19.20 Act. 20.7.11 1 Cor. 3.5.9 vvith 10.16 Novv what God hath â viz. In the same persons and things and in the ordinarie administration c. joyned together let not man put asunder as Christ taught in another case Mar. 10.9 And on the contrarie what God hath set asunder let not man joyne together Numb 16.9.10 and 18.1 7. vvith Esa 66.21 Ezech. 44.19 and 46.20 1 Tim. 5.17 8. Here also may be considered how God was sore displeased at Corah though he vvere a Levite and at Dathan and Abiram with their company though they vvere Princes of the assemblie famous in the Congregation and men of renovvne also at Vzziah though he were a King vvhen they vvould haue offred incense upon the altar before the Lord vvhich God had layd upon the Priests Numb 16 ch 2 Chron. 26 16. c. 9. Finally a man can receiue or take nothing unto himself except it be giuen him from heauen Ioh. 3 27. and 1 25 33. And no man taketh this honor unto himself but he that is called of God as was Aaron Heb. 5 4 5. Accordingly doe the old and nevv Writers teach about the ministration of the Sacraments and other holy things of God in the church that difference should stil be kept betvveen the Ministers the people Their testimonies I need not note in particular they are so wel knowen Onely see more specially Polanus on Ezech. 43 18 27. pag. 785. 787. And Piscator also and Iunius vvho vvrite that to consecrate the people to minister unto God whereunto God appointed the Levites onely were against the right worship of God and a perverting of all order Piscat Schol. in Ezech. 44 19. Juniij Annotat. in Ezech. 46 20. CHAPTER XIIII Touching the often celebrating of the Lords supper And of the time of the day whether in the morning or euening c. VVHether it be not best and most agreeable to the vvill of God to celebrate the Lords supper often and vvhere it can vvell be everie Lords day besides the churches coÌtinual serving worshiping of God daily 1 Cor. 11 23 26. and 10 16 17 18. compared with Act. 20 7. and Esa 66 23. with Exod. 20.8 13. Rev. 1 10. Ezech. 44 15 16 24. and 45 17 25. 46 chap. Numb 28 9 10. Act. 2 42.46 and 3 1. and 26 7. 1 Thes 5 17 18. 1. Because the Apostle teacheth that Christ at the first celebration thereof said This doe ye as oft as ye drinke it in remembrance of me And thereupon inferreth As often as ye eat this bread and drinke this cup ye doe shewe the Lords death till he come 1 Cor. 11 25 26. Which plainly implyeth the often observation thereof in remembrance of Christ and his death 2. Thus also the Apostles and Churches at first used to doe as may appeare by the Apostles vvords aforesaid 1 Cor. 11 26. and by that which is vvritten Act. 20 6 7. Where it is said that Paul abiding at Troas seuen daies upon the first day of the vveeke vvhen the disciples came together to break bread Paul preached unto them c. Where it appeareth that their comming together to break bread that is to celebrate the Lords supper was on the first day of the week that is on the Lords day Which likevvise is expresly noted by â¡ Who lived about 150 yeres after Christ Iustine Martyr in his second Apologie vvhere he saith On Sunday as it is called there is a comming together in one place of all that dwel either in the tovvneâ or in the countrey And there is read the commentaries of the Apostles and Writings of the Prophets as time vvill suffer Then the Reader ceasing â Ho proestos the Praesident maketh a speach vvherein he instructeth the people and exhorteth them to the imitation of such excellent things Aftervvard vve rise up all together and povvre out prayers and as I sayde before bread and vvine and * Euen by this time corruptions began to creep in as by this and other particulars here and otherwhere may appeare vvater is brought and the President likevvise povvreth out prayers and thanksgiving vvith all the might he can and the people hartily speak out together saying Amen And then to everie one that is present is there made distribution communication of those things that vvere blessed on vvhich thanks vvere giuen before and to those that are absent some is sent by the Deacons c. Iust Martyr Apolog. 2. Edit Commel Graeco-lat pag. 76.77 A remainder of vvhich practise for celebration of the Lords supper every Lords day as also of the dayly vvorship of God and of some other like things good to be observed may be seen in the Cathedrall churches at this day though with corruptions othervvise 3. The nature end use of the Lords supper may likevvise lead hereunto inasmuch as it is the sacrament of our continuall nourishment and comfort in the church by Iesus Christ as baptisme is of our once entring thereinto And is also the memorial of the death of Christ which he suffred for our sinnes and should therefore stil be remembred and often celebrated of us with thankesgiving According as Christ himself hath taught saying Doe this in remembrance of me and again This doe ye
as oft as ye drink it in remembrance of me 1 Cor. 11 24 25. By which meanes our faith is the more strengthned our hope increased our mutuall loue nourished and vve still stirred up with all thankfulnes to ascribe unto God the praise of our salvation in Iesus Christ In vvhich respect also it may fitly be called the Eucharist or Thankesgiving 1 Cor. 10.16 18. and 11.23 26. compared vvith Mat. 26.26.27.28 Mar. 14.22 25. Luke 22.19.20 Act. 2.41.42 and 20.7 vvith Numb 28.9.10 Ezech. 44.15.16 4. And note here hovv the Papists and Lutherans doe much urge though diversly the having of Images for the better remembrance of Christ and to be in stead of books for the unlearned people c. whereas Christ hath appointed himself to be described and his people to be taught and put in remembrance of him not by Images but by his Gospel and Sacraments Mar. 16.15 Gal. 3.1.8 Mat. 26.28 and 28.18.19.20 1 Cor. 10.16 and 11.23 26. And therewithall let it be observed whether that Images vvere not then most of all brought into the churches and private houses under the pretences aforesaid vvhen the diligent teaching of the Gospell and often celebration of the Lords Supper did by degrees decay and cease more and more in the parishionall churches among the people So as the Ministers becomming themselues dumbe non resident or slothfull the Images though also dumbe vvere made to supply their place being novv set up to be the peoples teachers and remembrancers another way in stead of the liuely preaching of the vvord careful observation of the Lords supper for the continuall shevving forth and memoriall of his death from time to time Which therefore may the more stirre up the churches novv being reformed not onely to abandon the foresaid Images but also diligently to use both the preaching of the Gospel often communicating at the Lords Table the better to meet with the corruptions of later times and to returne to the intier practise of the churches that vvere in former ages 5. Furthermore the Lords supper being rightly considered is answerable not onely to the Passeover but to the other Feasts also and sacrifices had at Ierusalem And the Prophets speaking of the times of the Gospel under the termes of the shadovves of the Lavv foretold that from one Nevv moone to another and from one Sabbath to another all flesh should come to vvorship before the Lord at Jerusalem c. Which by the practise aforesaid carefully observed vve may performe and enjoy in Christ who is the truth body of all those types and shadovves And how othervvise it is or can outwardly be performed aright and ansvverably to the prophecies and shadowes aforesaid should by al churches heedfully be observed Esa 66.23 Ezec. 44.15.16.24 and 45 18 25. and 46 1 11. Zach. 14 16 19. vvith Col. 2.16.17 Act. 2.42 and 20 7. Rev. 1 10. 1 Cor. 10.16 18. and 11.23 26. Besides that the Lords day and the Lords supper at the Lords Table doe fitly agree together both for the termes and for the things themselues thus spoken of Rev. 1.10 compared vvith 1 Cor. 10.16.17.21 and 11.20 and Act. 20.7 Another question there is about the time of the day vvhen the Lords supper should be celebrated vvhether in the morning or euening c. Some think it should be in the euening or after noone because Christ at first with his disciples did eat it at euen after the Passeover vvhereupon it vvas called the Lords supper Touching which on the other hand may these reasons be observed and the like 1. That the having of it then at euen vvas upon speciall occasion because it follovved the celebration of the Passeover which was kept at euen Which occasion ceasing the time is left free Christ having not appointed it or any set time thereunto Mat. 26.17 26. c. 2. So Christ and his disciples eate it then with unleavened bread by the occasion aforesaid and the feast of unleavened bread then also observed Which now being ceased as vve are not therefore bound to the use of unleavened bread so neyther are vve bound to that circumstance of time but may as freely use another time as other common and usuall bread therein Mat. 26 17 26. Mar. 14 12 22. vvith Exod. 12.8.15.18 c Act. 2.42 and 20.7 1 Cor. 10 16. 3. In like manner at the first celebration of the Passeover in Egypt they eat it standing with staues in their hand as ready to depart from thence and sprinkled blood upon the lintell side posts of their doores keeping within not going out of their houses because that night the Lord vvould passe through to smite the Egyptians and seeing the blood on their doore posts would passe over them and not destroy their first borne vvith the other Exod. 12.7.11 13.22.13 Which occasions ceasing vvhen aftervvard they vvere in the land at rest they eat it sitting sprinkled not their doore posts vvith blood neyther vvere bound to keepe vvithin but might goe out of their houses as we read that Christ vvith his disciples sate dovvne to eat it and then aftervvard went out of the house that night to the mount of Oliues c. Mat. 26 19.20.30 This sheweth forth the Lords death already done as those typed out his death then to come 4. Moreover the Lords supper as by other occasion I noted here before is so to be considered as not onely succeeding the Passeover but as ansvvering also to the other Feasts and Sacrifices then had in Israell Which were observed aswell in the morning as at euening Not to speak of the Shevv bread still being on the pure Table before the Lord other the like ordinances had in Israell Which in the perpetuall equitie thereof may haue their use being hereunto fitly and vvisely applyed according to the proportion of faith Ioh. 1 29 36. 1 Cor. 5 7. and 10 16 17 18. Luke 22 7 20. compared vvith Lev. 1 7. and 23 chap. and 24 5 9. Numb 15 1 2 29. and 28 29 chap. Deut. 16 1 17. Heb. 13 8 16. Hos 14.2 Mal. 1 11. Zach. 14 16 19. Esa 66 23. Rev. 13 8. 5. Finally the auncient practise of the churches of Christ ever synce the Apostles times confirmeth the same yet more unto us As when in the Acts of the Apostles it is vvritten that upon the first day of the week the disciples came together to break bread Act. 20 7. Where in that he saith they came together that day to this end we must either think that they met but at euening for it or grant that they had and might haue it at other times besides Which Iustine Martyr makes manifest whose words I noted here before besides the continuall practise of the Church ever since throughout all ages vvhich is carefully to be regarded in all such things as are not repugnant or disagreeing to the vvord of God CHAPTER XV. Touching the having of a Fast and the Lords supper
now commonly placed unto the Passeover in March following there vvilbe but onely three moneths and not six moneths or the half yere before spoken off Dan. 9.27 Whereunto also as touching the time that phrase of speach may haue reference vvhich is used concerning the vvoman in the Revelation of a time and times and half a time Rev. 12.14 7. Finally as the Lords supper now among Christians answereth to all the Sacrifices which they had in Israell heretofore so also the Lords day now is to us in stead of all their Feasts and holy dayes of Sabbaths Nevv moones Passeover Pentecost and Tabernacles So as novv vve haue no cause or need of such yerely dayes and Feasts as then they had Christ being come who is the body of all those shadowes vvhereof the Feasts vvere a part Col. 2 16 17. compared vvith Esa 66 23. Act. 20 7. Rev. 1 10 11 c. Of vvhich see more here before Chap. 14. sect 2 and 5 c. On the other hand there is alledged the ordinance concerning the Feast of â Or Lots Purim enacted by Mardochee and Ester accepted by the Iewes for them and their generations after them in memorie of their deliverance from the tretcherie of Haman c. Ester 9 20 32. Touching vvhich these things may be observed 1. that the book of Ester wherein this is recorded is Canonicall Scripture and vvhether it were written by Ezra or by Mardochee himself or by some Prophet that lived in those times as the book it self so also the Feast there spoken off hath the approbation of the Spirit of God by vvhich that historie was written And who can say othervvise but that the Feast aforesaid vvas in deed ordeyned agreed upon by speciall instinct and direction of the spirit of God 2. That Feast might also be a civill ordinance and solemnity kept in memoriall of the deliverance aforesaid And so much might both the maner of enacting it and the name and use of it likewise import it being established accounted observed as a time of feasting and joy and a good day and of sending portions one to another and gifts to the poore Esther 9 18 19 20 21 22 23 29 32. 3. And hovv ever it were observed whether as an ordinance civill or ecclesiasticall or both yet this is evident that this vvas done in the time before Christ when as now they had the observances of the lavv whereof their Feasts vvere a part by the ordinance of God from the bondage vvhereof vve are now freed by Christ and are taught by the Apostle to stand fast in the liberty vvherevvith Christ hath made us free and not to be intangled againe vvith the yoke of bondage Concerning which the Apostle reproving the Christians saith Ye obserue dayes and moneths times and yeares I am afrayd of you least I haue bestowed upon you labour in vayne Gal. 4 10 11. and 5 1. c. Which last reason may be observed in like sort about the Feast of the Dedication spoken off Iohn 10 22 23. at vvhich time Iohn saith Christ walked in the Temple in Salomons porch and reasoned vvith the Iewes which vvas a Feast ordeyned by Iudas Machabeus and the Congregation of Israel in remembrance of the dedication of the Altar spoken off 1 Mach. 4 59. Whereunto likevvise may be applied the former reason touching the Feasts and shadovves then used vvhich typed out our spiritual joy in Christ vvho is the trueth and body of all those shadowes and observations Col. 2 16 17. And vvhereas some for defence of Holy dayes invented by men alledge the voluntarie sacrifices had in Israell let these things further be observed thereabout 1. That those sacrifices in Israell vvere to be such onely as God had prescribed so to be observed as the Lord had appointed 2. That no Prince or persons might forbid or take them away without sinne Which I suppose vvill not be said touching the aforesaid observation of Holy dayes 3. That they vvere not urged upon Churches or persons against their will as the Holy dayes prescribed by men now be 4. That this or that man might bring them upon speciall occasion vvhen the vvhole Church was not bound thereunto vvhereas the observation aforesaid is laid as a duty upon vvhole Churches and not left voluntarie to this or that man to doe or leaue undone as they see cause 5. That many vvho obserue and plead for them doe sometimes acknowledge them to be humane ordinances vvishing they were taken avvay and keep them against their will And hovv then can they be accounted as the voluntarie sacrifices vvhich the Lord prescribed and Israell observed of old 6. Finally if this plea vvere good and sufficient in such cases vvhat inventions of men are there in religion that some would not thus plead for that they are as the voluntarie sacrifices had in Israell so open a vvide doore to all vvill worship and in deed take avvay the second commandement or securely transgresse it under such colours and pretences CHAPTER XVIII Of dealing with sinners for their reclayming or censuring Where also is treated of Suspension and excommunication c. VVHether the ordinance of God for the reclayming and gayning of brethren that fall into sinne should not stil be observed carefully religiously among the members of the church And that as there is occasion they be brought to the assembly of the Governours or the Congregation in publike having all things caried in order and according to the rules of governement prescribed by the Lord that so the cause being heard a due examination of the parties and vvitnesses being made and the fault certainly found out and convinced the parties offending may according to the nature of the sinne be admonished secluded suspended or debarred for a time from the Lords supper other meetings of the church or use of the holy things of God therein yea euen cut off from the church and delivered to Sathan if the case so require Such of the brethren I say as doe sinne and offend whether it be that they reproach abuse or injurie others by word or deed and despise the private admonitions of their brethren and of the vvitnesses that deale with them or that they offend publikely or doe otherwise transgresse in their conversation or that in religion they fall into heresy idolatry or other impietie and iniquitie and so persist after all good meanes religiously used for their reclayming This being still carefully regarded as is aforesaid that the order appointed by God in his word be observed that the Elders and Governours performe all such things as perteyne to their office duetie of their calling that the other members of the church doe keepe themselues every one in their place vvith all modestie reverence peace and godlynes beseeming the church and people of God Lev. 19 17. Prov. 25 8 9 10. Luke 17 3 4. and Matth. 18.15.16.17.18 compared with Mat. 5.22 1 Sam. 2.25 1 Cor. 6.1
5. Deut. 1.16.17 Exod. 18 13 20. and 20.12 Psal 82.1 Dan. 4.17.24 Ezech 44.15.24 And by due reference and proportion out of Lev. 13. and 14 ch and 24.10 23. Num. 12.14 and 15.32 36. 19.11.12.13 c. and 35.12.24.25 with Deut. 19.12.15.16.17.18 and 21.18 21. and 22.15 21. and 24.8.9 and 25.1 10. with Ruth 4 1 11. 2 Chro. 19 5 11. and 23.19 vvith 1 Thes 5.12.13.14 Jer. 36.5 Mat. 10.17 Luke 6.22 and 12.42 and 22.66 John 16.2 Act. 6.11.12.13.15 and 7.1.2 and 22.30 and 23.1 6. and 24.20 Rom. 12.8 1 Cor. 4.21 and 5 ch vvith 2 Cor. 2.6 and 13.1.2 Exo. 23.2.7 1 Tim. 5.17.19.20 Tit. 3.10 Heb. 13.7.8.17 1 Pet. 5.1 5. vvith 1 Cor. 14.33.40 1. Because this is a morall and perpetual ordinance direction giuen by the Lord in his vvord both to the church of Israell heretofore and to the Christian churches and people of God for ever As may be seene in the Scriptures here noted before Neyther doeth it hinder that in Israell there vvere some judiciall and ceremoniall things which vvere temporarie in some cases also mixed and prescribed vvithall For the same also may be said and observed about other the precepts of the Law of the Ten Commandements vvhich all acknowledge to be morall and perpetual Besides that the spirituall application and perpetuall equity of the ceremonies and ordinances that are abolished doth still remaine and continevv for the instruction use comfort and direction of the church for ever And this in matters of all sorts whether perteyning to the faith vvorship ministerie order or government of the church c. As may be seen in these and the like Scriptures Gen. 17 11 12 13. compared vvith Col. 2.11.12 and Rom. 4 11. Exo. 12.3 17. with Luke 22 1 20. and with 1 Cor. 5 2 6.7 8.11 and 10.16.17.18 and 11.23 26. Mat. 16 6 12. and Luk. 12.1 Exod. 28. and 29. and 30 ch with Psal 132.9.16 and 141 2. Rom. 13.14 and 15.16 Heb. 9. and 10. and 13.8 16. Lev. 13.47 59. vvith Iude ver 22 23. Lev. 15 chap. and 26 11 12. Numb 19.11 22. and 1 King 6 8 ch and Esa 52.11 and Ezec. 37 26 27. and 39.11 17. vvith 2 Cor. 6 16 17. Num. 18. and Deu. 18 1 5. vvith 1 Cor. 9 13 14. and 1 Tim. 5 17 18. Deu. 17 1 12. and 2 Chron. 19 8. vvith Ezec. 44 15 24. and vvith Rom. 12 1 8. and 1 Cor. 4 21. and 5 ch 1 Thes 5 12 13 14. 1 Tim. 5 17 19 20 21. Heb. 13 17. Deu. 33 8 11. and 1 Chro. 15.2 12 13. vvith Esa 66 19 20 22. and Ephes 4 11 12. 2. And that this order vvas observed in Israell and in the primitiue churches in cases of sinne controversie complaint censure excommunication besides the extraordinarie occasions that fell out or vvere caried after any extraordinarie manner may appeare by the Scriptures before mentioned vvith vvhich these also here follovving may be compared Numb 12.4 15. and 27.1 4. and 36 1 5. Deu. 1 16 17 18. and 17 2-13 and 23 1 2 3 8. Psal 82 1. Josh 20 4 5 6. and 21 1 2 3. 1 King 3 16 28. vvith 21 8 13. Pro. 26.26 Also Deu. 24 8 9. vvith Num. 5 ch and Lev. 13 ch 2 Chron. 26 16 21. Ezra 9 and 10 ch vvith 7 25 26. Neh. 5 1 13. and 13 11. Esa 66 5. Ier. 36 5. Luke 6 22. Ioh. 9 22. and 12 42. 16 2. Act. 4 5 15. 5 21 27 34.35 40.41 and 15 2 6 23 30. and 16 4. and 20 17 28. and 21 18 25. 1 Cor. 6 1 5. and 12 28. 2 Thes 3 6 14 15. 1 Tim. 1 3 18 19 20. and 3 1.15 and 3 1.15 and 5 21. and 6.3.4.5 2 Tim. 2 15 16. and 4.14.15 Iude ver 17 23. Rev. 2. and 3 chap. Where both for private dealing and publike proceeding vvith sinners see the Scriptures here cited before and the like And more particularly for secluding suspending and debarring from the Lords Table or other holy things meetings also of the church Of suspension see both the Scriptures aforesaid that concerne this matter namely Gen. 3 22 23 24. Lev. 13 ch Numb 9 5 10 11. 12 14. 19 11 12 13 c. Deut. 24 8 9. 2 Chron 23 19. Ezra 10 8. Ier. 36 5. Luke 6 22. 2 Thes 3 6 14 15. Iude ver 22 23. these reasons following 1. The Lords debarring and keeping our first parents by the â Angels Cherubims from the sacrament of life eternall that is from the tree of life in the garden of God Thereby teaching the Governours of his church to debarre and seclude such from the Sacraments to whom in their estate they doe not apperteyne Gen. 3 22 23 24. compared vvith the Scriptures before cited and vvith Sal. Song 4 12 16. and 5 1. c. 2. So likewise Porters vvere set by the high Priest at the gates of the Lords house that none who vvere uncleane in any thing should enter in Lev. 15 ch 2 Chro. 23 19. compared vvith Num. 19 11 12 13. c. and 9 5 10 11. vvith 1 Cor. 10 16 17 18. 2 Thes 3 14 15. Whereby also may appeare that the duetie vvhich men should be carefull off themselues if they neglect it the Governors should look unto it and see it be done For which note moreover 2 Chro. 26 16 21. Mat. 5 23 26. Act. 20 28. Heb. 13 17. Rev. 2 14 15 20. c. 3. Gods ordinance touching Leprosie that the Priest in case of doubt should shut up the party for a time and not yet put them out of the host And then after a certaine time as they should be found eyther put them out of the host or pronounce them to be cleane The aequity vvhereof still remayneth Lev. 13 14 ch vvith 2 Cor. 6 14 17. Jude ver 22 23. Num. 5 1 4. with Deu. 24 8 9. Whereabout withal note the Lords owne dealing vvith Miriam set before us for instructton and example Num. 12 14. compared with Deu. 24 8 9. and Rom. 15 4. 2 Tim. 3 16 17. 4. Suspension also may be considered to be like that keeping of persons in ward whereof we read Lev. 24.12 Num. 15 24. til it manifestly appeare that the parties suspended are to be cutte off and cast out of the Congregation Like as those words Take avvay the evill from among you being spoken by Moyses of putting to death in Israell Deu. 17 7 12. 19.19 and 21 21. 22 21 22 24. are by the Apostle applied to the putting out of the church by excommunication 1 Cor. 5 13. where Paul useth the very same vvords that are in the Septuagint Deu. 17 7. c. 5. Thus as sinnes and sinners differ among themselues Jude ver 22 23. so shal also the censures punishments thereof be different one from another A thing that was observed in the church and common
sometimes to the Lord himself or to his Ministers and Officers in church or common vvealth for hearing examining deciding giving sentence executing judgment concerning persons and causes civill or ecclesiasticall Gen. 18 25. Exo. 18 13 16 21 22. Deu. 1.16 17. and 16 18. and 17 9. 19 12 17 18. with Num. 35 12 24. Deu. 25 1 2. 2 Sam. 8 15. 2 Chron. 19 5 6. Psa 82 1 2 8. and 122 5. Esa 1 23 26. Ier. 21 11 12. and 22 1 2 3. Eze. 44 15 23 24. Micah 3 1 11. and 4 3. Act. 16 4. and 18 15. 1 Cor. 5 12 13. and 6 1. c. and sometimes to the people for consenting approving executing resting in that vvhich is judged done according to the sentence giuen by the Lord or the Ministers and Governours under him 1 Cor. 6 2 3. with 5 12 13. Act. 26 10. with 22 20. and Act. 21 25. with 15 6 22. and with 16 4. c. 8. Lastly Christs reproving of the Angels Ministers of his churches for suffering evill persons and corruptions among them Revel 2 14 15 20. c. Which necessarily implyeth that the Lord hath giuen an ordinance to his church for the restreyning repressing and abandoning of such Els why should they be blamed for that which perteyned not unto them or vvere not in their povver to redresse and amend The like also may be observed by Christs speach commission giuen to his Apostles and by their execution thereof Mat. 16 19. Joh. 20 22 23 with 1 Cor. 4 1 2 21. and 5 3 4 5. and 2 Cor. 10 4 5 6 8. and 13 2 3 10. 1 Tim. 1 20. And by the exhortations and instructions that are giuen to Timothee and Titus in Pauls Epistles unto them and to the Elders of Israell and the Primitiue churches recorded in the Scriptures both of the old new Testament 3. And for the maner of proceeding if the course aforesaid be rightly observed thus shall matters and persons be orderly and peaceably heard discussed and judged the governours and government according to the ordinance of God regarded and al good meanes used for the churches good and peaceable estate for the preventing and suppressing of manifold evils and for the benefit and reclayming of sinners such as are found to be obstinate in iniquity shal by publik authority be censured and excommunicated and that also with knowledge and assent of the church the exceptions of al if any be brought being heard as is meet and in such cases to be done And so shall the church be purged from evill the holy things of God kept from the pollution and profanation of such wicked persons the sinners themselues made more ashamed being made knowen unto all and avoyded by them till they repent and the rest that remayne shall all heare and learne and feare and commit no more any such evill among them For vvhich also see the Scriptures before alledged and Deu. 4 1 2. and 13 chap. and 16 18. and 19 19 20. 2 Thes 3 6 14 15. 1 Tim. 5 17 19 20. and 6.13 14. 2 Tim. 3 1 5. Rev. 2 14 20. c. 4. Furthermore as in all other affaires of the church so in these also according to the severall nature of them may the benefit of Gods ordinance thus be enjoyed and all things done in order so as none be prejudiced but that every one may performe their duety enjoy their right and liberty and that both the corruptions of the Popish prelacy and the defects of the Protestant reformed churches and al popular confusion disorder and anarchie may be shunned redressed taken away Col. 2 5. 1 Cor. 4 17. and 11 2 16. and 14 33 40. compared vvith 1 Chron. 13 ch and 15 2 13. and the other Scriptures here cited before And because in this matter there hath ben and still is great question and controversie among Christians both Papists Anabaptists and Protestants of all sorts about the understanding of the words of Christ Tell ãâã unto the church and if he neglect to heare the church let him be unto thee as an heathen man and a Publicane Mat. 18 17. it shall not be amisse here also to inquire further into the meaning hereof Which therefore I wil novv speak off more particularly in the chapter following CHAPT XIX Of the exposition of those words of Christ Tell the Church c. Mat. 18.17 VVHether those words of Christ Tell it to the Church c. Matt. 18 17. may not be applied to the estate of the Ievves as it was when Christ thus spake and to the estate of Christians succeeding aftervvard I. Of the Synedrion or Congregation of Elders And first applying it to the estate of the Iewes whether they may not then be understood of the Synedrion or Congregation of Elders had in Israel for these reasons follovving 1. The like use of the word in other places of the Scripture where the speach is of matters concerning government controversie complaint or pleading about sinne or the like as there is here in this place For vvhich see Psal 82 1. Num. 25 12 24 25 29. with Deut. 19 11 12 16 17. Iosh 20 4 5 6. Mat. 18 17. with 5 22. and vvith 1 Sam. 2 25. Num. 27 1 2. vvith 36 1. and Josh 17 3 4 c. Neyther is it of any waight herein that some excepting say the Elders of Israell were civill governours and dealt in civill causes c. For Israell was the Church of God asvvell as vve Act. 7 38. with Deu. 33 4. and their Elders dealt in causes of sinne and in the matters of the Lord as vvell as ours 1 Sam. 2 25. 2 Chron. 19 8 11. and the question is whether the phrase may be understood of an assembly of Elders whether civill or ecclesiasticall vvhether in Israell or with us Mat. 18 17. vvith 5 22. and Deut. 19 16 17. and 21 20. Psal 82 1. Ier. 19 1. and Christ and the Apostles reason often from the estate of the Governours and people of Israell to ours novv applying the things that are spoken thereof to the kingdome and church of Christ under the Gospell Iohn 10 34.35 36. compared vvith Psal 82 6. Mat. 21 42. vvith Psal 118.22 Act. 1 20. with Psal 69 26. and 109 7. 1 Cor. 5 6 13. vvith Exod. 12 15. and Deu. 17 7. 19 19. 1 Cor. 9 13 14. with Deu. 18 1. c. 1 Cor. 10 1 18. Rom. 15 4. 2 Tim. 3 16 17. 2 Pet. 1 19 20. c. Not to speak of that which the Apostle expressely writeth to the church of Corinth touching the judgments of things perteyning to this life 1 Cor. 6 4 5. 2. The vvord is not Kabal as â M. Iac. Divine Institution of a ministeriall church Argum. 3 Signature Bâs c. some haue thought but Ghnedah or Ghnidtah in the Syriack the tongue then used by the Iewes Christ himself Which all graunt is often
the gates did aftervvard when they vvere under the Romanes and dispersed in divers countreyes sit in their Councill houses and Synagogues Where note withall that their Synagogues vvere ecclesiasticall assemblies in divers respects as being such where they mette together for the vvorship of God for teaching and hearing of his vvord vvhere Christ on the Sabbath dayes taught and preached the Gospell and out of vvhich they excommunicated and cast out such as they cutte of from among them c. Mat. 4 23. and 5 22 and 6 5. and 10 17. Luk. 4 16. and 6.22 Joh. 9 22.34 and 12.42 and 16.2 and 18 20. Act. 13.14.15 and 15.21 and 17.1.2 and 18.4.7 and 19.8 and 22.30 and 24.12.20 c. 8. And lastly that otherwise we should transgresse the Second Fift commandement bringing in a nevv straunge forme of government not or deyned by the Lord and giving way to many great evils in the church as eyther on the one hand to usurpation and tyranny or on the other to popular confusion contention despising of governours and government c. Testimonieâ of auncient and late â Writers Now hereunto also may be annexed the testimonie both of auncient and later Writers touching the exposition of this Scripture Among the auncient Writers Chrysostome expounds it thus Tell the church that is to say the Leaders and Presidents of the church Chrysost on Mat. hom 62. And Theophylact likevvise Tell the church that is tell the governours of the church Theoph. in Mat. 18 17. And among later Writers Calvin Beza Iunius Piscator others vvriting upon this place doe likewise expound it teaching that Christ did here as in other places apply his speach to the custome and manner of the Ievves that the order vvhich was kept under the Law Christ transferred unto us because there is one common reason for us vvith the auncient Fathers c. See their comment on Mat. 18 17. And Bertrand de Loque vvriting of the Church saith The vvord Church is sometimes put for the Senate or consistorie of the church that is to say for the Pastors and Elders of the church who are in deed the conductours and guyders thereof as when Iesus Christ saith Tell the Church that is to say the Pastors Leaders Governours of the church according vvhereunto we see that S. Iohn making mention of the consistorie of the Iewes in which it was sometimes determined to thrust out of the Synagogue every one that vvould canfesse Jesus Christ he saith generally that the Iewes made this decree although it vvas in deed the Consistorie onely Ioh. 9 22. Bertr de Loque his treatise of the church pag. 3. M. Cartvvright also treating hereof concludeth that seeing the church in Mat. 18.17 is neyther the vvhole Congregation nor the Pastour alone it followeth that by the church he meaneth the Pastour with the auncients or Elders Or els saith he vvhom can he meane And as for this maner of speach wherein by the church is understood the chief governours and Elders of the church it is oftentimes used in the old Testament from the which our Saviour borrovved this maner of speaking as in Exodus it is said that Moses vvrought his miracles before the people vvhen mention is made before onely of the Elders of the people vvhom Moses had called together Exod. 4 29 30. And most manifestly in Joshue where it is said that he that killed a man at unvvares shall returne unto the city untill he stand before the Congregation to be judged Iosh 20 4 6. where by the Congregation he meaneth the governors of the congregation for it did not apperteyne to all to judge of this case Likewise in the Chronicles divers other places 1 Chron. 13 2 4. T. C. Reply 1. pag. 176. And M. Fenner teacheth the same saying Seeing our Saviour Christ in setting dovvne the ecclesiasticall Presbyterie speaketh according to the Iewes for othervvise the Apostles could not haue understood him vvhen he said Tell the Congregation or Church 1 Chro. 13 2 4. Beza on this place which vvas the title then giuen unto the ecclesiasticall Senate and his words of having as a Publicane Heathen doeth manifestly proue he meant to speak according to their custome It must needs be that he did according to the * 1 Tim 5 17. Rom. 12.6.7.8 1 Cor. 12.28 places afore brought ordeyne a Presbyterie of Pastours Teachers and Elders like unto theirs of Priests Scribes or Teachers of the Law and their Elders vvhich governed onely Mar. 15 1. Luke 22 66. M. Fenners Counterp pag. 138. And againe Whatsoever offices are necessarie in everie Congregation for discipline after the second private admonition they are perpetuall otherwise the remedie Christ hath appointed for sinners is not perpetuall But an assembly of Governours in expresse words of Christ are necessarie ãâã everie congregation for discipline after the second private admonition Matth. 18 17. Therefore such an assembly is perpetuall Defence of the Counterp against D. Copequoââ Sermon B. 4. M. Vdall likewise hath the same saying Whatsoever Christ baââ ordeyned as a meanes to keep men in obedience to the Gospell that same must be in every congregation for particular men are in particular congregations But Christ hath ordeyned the Eldership for that end as appeareth Mat. 18 15. c. where Chrysost expoundeth Tell the Church that is saith he the governours of the church Therefore the Eldership ought to be in every church M. Vdals Demonst chap. 14. And M. Brightman writing hereof would haue this to be remembred that the church spoken of Mat. 18 17. is not the whole congregation but the Synedrion or councill of certaine choise men M. Bright in Cant. 4 3. Thus also â In his answer to D. Bancrofts Sermon p. 11.12 M. Penry expounds it To conclude M. Broughton saith By Gods Law Ecclesia the Sanedrin court should rule in all matters M. Brough on Rev. 11.3.4 pag. 119. Againe The Gospel hath not a nevv discipline but such as was in the Synagogues before Ezraes time and vvhile Jerusalem stood Quest between M. Brough and M. Ains pag. 32. And finally Neyther the holy Gospell nor holy Epistles teach any thing for ecclesiastical government but as the holy Synagogues did M. Brought on Rev. 21 6. pag. 303. And many moe like testimonies might be alledged about this matter but these may suffice Another exposition also there is III. Of the whole congregation things being caried orderly according to good government c. though disliked by divers vvhich yet in a good understanding may be admitted so far forth as was or might be in Israell namely to take it of the vvhole Congregation of Elders people so as things be caried according to order and the rules of government Whereabout these reasons likevvise may be considered 1. That in Israell where all doe graunt there vvas a Congregation of governours appointed of God for hearing deciding the causes aforesaid yet the people
vvere not excluded but might come heare except assent vvitnesse execute c. And that therefore the Elders sate publikely in the gates Councill houses Synagogues c. For which see the Scriptures cited before in this and the former chapter 2. That in these cases the Scripture useth diversity of words as sometimes Elders Judges Governours Overseers c. Deu. 1 16. and 16 18. and 19.17 and 21 19. and 22.15 2 Chron. 19 5. Act. 20 17.28 Rom. 12 8. 1 Cor. 12 28. 1 Tim. 5 17. Heb. 13 17. 1 Pet. 5 1. sometimes the Synedrion or sitting of the Elders the Presbyterie or company of Elders c. Mat. 5 22. Luke 22.66 Act. 22 5 30. and 23 1 6 15 28. and 24 20. 1 Tim. 4 14. and 5 17. sometimes the church the congregation the assembly the Synagogues c. Iosh 20 3 4. Num. 35 12 24 25. Deu. 23 1 2 3 8. Psal 26 4 5. and 82 1. Prov. 26 26. Mat. 10 17. with 18 17. 3. That the people in Israell executed and inflicted punishment on those whom the Governours by the Lavv of God adjudged to death scourging banishment c. Lev. 74 14 23. Num. 15 33 36. Deu. 17 7 12. and 19 16 19. and 21 18 21. and 22 15 21. and 25.1 2 3 9. 1 King 21 11 12 13. Ezra 7 25 26. vvherevvith also note and compare 1 Cor. 5 3 4 5 6 11 12 13. 4. That in cases vvhere things are expresly referred to the judgment of the Elders as in Deu. 25 5 7 c. yet in the practise and observation thereof vve find the people also to be present and according to the present occasions to assent and beare witnesse c. Ruth 4 2 9.10.11 c. 5. That the Apostle wrote to the church of Corinth concerning the incestious person how he had judged in the Name of our Lord Iesus Christ when they vvere gathered together and his spirit vvith the povver of our Lord Iesus Christ to deliver him unto Sathan 1 Cor. 5 3 4 5. And vvhen he vvas rebuked by many upon his repentance also to forgiue him and comfort him and confirme their loue unto him c. 2 Cor. 2 6 7 8. c. 6. That neyther the authoritie of the Elders should abridge the libertie of the people nor the libertie of the people disanull or vveaken the authoritie of the Elders but that both should be preserved and caried in good sort For vvhich see the Scriptures here before alledged 7. And finally that all things of publike nature apperteyning to the publike be orderly and according to the nature of them publikly caried and handled and duely also made knowen unto all reserving and leaueing to every one both Governours and people their right power interest duty liberty about the hearing examining judging vvitnessing assenting excepting approving executing c. so as is meet and right according to the vvord of God as was in Israell and the Primitiue churches heretofore Thus vvhether the vvords aforesaid be understood of the Ievves Church or of the Christians since or both vvhether of the Assembly of the Elders not hindring or infringing any right or libertie of the people or of the Congregation of Elders and people so it be according to good order and the rules of government M. Clift Advertis pag. 96. it cometh to a like end being rightly understood as upon occasion hath els vvhere ben shewed heretofore And this clause of being rightly understood is very needfull to be annexed observed because divers of good judgment think that these words are not to be understood of the whole Congregation as by some of the testimonies â Pag. 312 313. here before alledged may appear also because it should wel be considered hovv these vvords may fitly so be understood or could so be in Israel in such cases as here is spoken off about hearing complaints and judging of cases of sinne between brother and brother c. and specially because that othervvise if they be not rightly understood with due caution and limitation carefully divers errours abuses and erroneous courses * M. Ains M. Rob. M. Jacob. M. Smith c. by divers haue ben gathered received pleaded for and urged ernestly hereabout As namely 1. that this speach of Christ may not be understood of the Ievves Synedrion nor of the Christian Presbyterie or Congregation of Elders novv but that so to understand it is errour sinne 2. That an Elder cannot with good conscience governe and performe his duety in a church that is perswaded so to vvalk Their errours abuses sinfull courses c. 3. That it taketh avvay the power of the Church 4. That it is to be understood of men women and children in their owne persons that can sorrow rejoyce who are also bound in their owne persons to be present to hear judge of causes and controversies between brother and brother 5. And that the people are to haue voyces in excommunications and in judging of causes and persons as in election of their Officers 6. That in a controversie the sentence is to goe out according to the number of the voyces of the greater part of the people though al the Elders and other brethren be against them 7. That the greater part of the people is the church here spoken off though they be in errour and though that al the Elders other brethren be against them therein as is aforesaid 8. That the members of any one church are to haue voyces in every Church vvhere they come in the elections and excommunications thereof c. 9. That the government is popular by the multitude 10 That the kingdome of heauen is a terme peculiar onely to the churches of the Gospel and not perteining to the church of the Iewes Contrary to Mat. 22.2 21.43 8.12 c. That the Elders may not admonish a sinner though obstinate in transgression whereupon to proceed against him without first taking the peoples consent so to admonish and proceed vvith him 11. That it is a nevv rule which could not be kept in Israel when Christ spake it 12. That the people now haue more povver in the government of the Church then they had in Israell heretofore 13. That they could not in Israel forgiue one anothers sinne as vve can now 14. That the people novv are ansvverable to the Elders of Israell then 15. That cases of sinne and controversie between man man are to be heard and judged by the church on the Lords day and as a part of Gods vvorship vvhich â M. Ains Defence of Script pag. 10. with his Annot. on Exo. 20 10. themselues graunt was not so in Israell 16. That the churches government is not Aristocraticall 17. That the Elders may not heare and determine the cases aforesaid unlesse the people be present although the parties and vvitnesses be there ready to haue their matters heard judged 18. That the raynes of government in
by the vvord of God and prayer as the Apostle speaketh in another case of meates vvhich in another respect also he speaketh off together vvith mariage 1 Tim. 4.4.5 And vvhether the solemnization of mariage should not therefore be done by the Fathers or Tutors of the parties maried or by the civill Magistrate rather then by the Ministers as a part of their ecclesiasticall administration Gen. 2 22.23.24 and 29.21.22 Ruth 4 1 13. 1 Cor. 7 2. Heb. 13 4. with 2 Tim. 3 16 17. 1. Because we find not in the Scriptures that it is a part of the ecclesiasticall administration layd upon the Ministers by the vvord of God as a peculiar dutie of their Ministerie Or if it were then should the parents and Magistrates offend taking upon them to doe a speciall vvork of the Ministerie vvhensoever they should joyne any together in the band of mariage The contrarie whereof may appeare by the foresaid places of Scripture and other the like 2. And it appeareth that of old it might be done by the Fathers Tutors or civill Magistrates Gen. 29 21 22. and 41 45. Ruth 4 1 13. with Heb. 13 4. And there is no Law giuen since to the contrarie 3. Moreover Mariage is honourable among all and the bed undefiled And the very nature and institution of Mariage is such as it apperteyneth unto all and not onely to the members of the church but unto al others of whatsoever religion or coÌdition they be euen to the Turkes and Pagans c. Heb. 13.4 1 Cor. 7.2.12.13 Luke 9.60 Gen. 39.1.9 c. 4. Els vvhere there were not the Ministers and Churches of Christ there could not be had any lawful mariages as among the Heathens c. The contrarie whereof may be seen Heb. 13 4. compared vvith Gen. 39.1.9 Ester 1.9.17.20 Mat. 27.19 5. And the Papists who think that Matrimonie is a Sacrament are the more confirmed in their errour vvhiles they see that the solemnization thereof is by the Protestants annexed to the Ministerie of the vvord and required to be done of the Ministers in the churches meetings by a prescribed Leitourgie as if it were a part or peculiar duety of their ecclesiasticall ministration But if that it be not so required as a peculiar duty of the Ministerie theÌ on the other hand consider vvhether it may not also be solemnized by the Ministers asvvell as by others and a blessing by them be pronounced upon the maried persons so as it be not imposed upon them as of necessitie nor observed vvith superstition CHAPTER XXIII Of the generall duety of all Churches and people in these parts concerning Religion VVHether we ought not to leaue the present estate of the church of Rome and to returne againe to the auncient estate of the same Church and of the other primitiue churches in the integrity thereof as they vvere first planted by the Apostles And then also Whether al churches and people vvithout exception are not bound to receiue and submit unto that Faith in religion and to that constitution Ministerie worship order of the church vvhich Christ as Lord king hath appointed thereunto and not to any other devised by Man vvhatsoever Rom. 11.17 22. 2 Thes 2 3 4. and 1 Tim. 4 1 2 3. and 2 Tim. 3.1 5. and Revel 14.6 12. and 18.4 5 6. and 19 1 9. and 21 and 22 chap. compared with the Epistle to the Romanes and with Mat. 28 18 19 20. Act. 1 3. and 2 42. and 3 22 26. and 5 31. and 6 1 6. and 14 23. and 15 1 35. and 20 17 28. and 21 18 22. 1 Cor. 4 17. and 5 chap. and 10 16 17 18. and 11 chap. and 12 4 5 6 28. and 14 chap. Gal. 1 8 9. and 3 15. Ephes 4.4 13. Ihil 1 1. Col. 2.5.6.7 and 4.17 1 Thes 5.12.13.14 and the Epistles to Timothee and Titus Heb. 5 9. and 12.28 29. and 13.17 Iam. 5.14 1 Pet. 5.1 4. Iude ver 3. Rev. 2 and 3 chap. and 22.18.19 compared with Deu 4.1.2 and 12 32. Prov. 30.5.6 Sal. song 6.4 13. Ezech. 40 48 ch Ier. 6.16 Esa 60 12. Ioh. 3.36 and 14.6 1. Because the church of Rome was at first rightly set in the faith and way of Christ and is since fallen into great and deepe apostasie which the Lord hath begun to discover and consume by the light of his word and from vvhich he calleth all his people to returne to the auncient way to keepe the commandements of God and faith of Iesus Rom. 1 7 8. c. throughout that Epistle compared with 2 Thes 2 3 8. 1 Tim 4 1 2 3. Rev. 8 and 9 and 10 and 11 and 12 and 13 and 14 1 12. c. throughout the book of the Revelation with which also compare the Scriptures here noted before and other the like 2. The Lord also hath promised not onely to consume the man of sinne to condemne the vvhore of Rome and destroy the Beast and false Prophet that seduced the world but also to raise up his Church again to the former integritie and to set up the nevv and heauenly Ierusalem in the auncient beautie thereof Which all therefore should further what in us is and endeavour to attaine unto being assured that such as come nearest to the synceritie of the Primitiue Churches both in the faith and order thereof they are in the best estate and that the nearer and nearer vve come thereunto it is still the greater blessing of God upon us and the more acceptable to God and comfortable to our selues hovv ever it be with us othervvise for our estate and troubles in the vvorld as was also the lot of the Primitiue churches of old For vvhich see the Scriptures before alledged 3. The like may be observed in other such cases of apostasie that were in Israell heretofore hovv the vvoonted course of God still was to call his people from such estate to the auncient way of integrity wherein at first he had set them And that the godly haue also in their several ages and occasions ben carefull to hearken to the Lord and to returne and practise accordingly though some vvith more vveaknes and wants then others Hos 14 1 2 3. Amos 5 4 5 6. Jer. 6 16. Esa 8 11 20. and likewise in other of the Prophets compared vvith the historie of Israell in sundry ages and cases as with Iudg. 2 1 5 ãâã 1 Sam. 7 3 6. 1 King 12 26 33. and 13 and 14 ch c. with 2 Chro. 11 ãâã 6. and 14 15 17 29 34 ch with 2 King 22 23 ch Ezra 3 and 9 and 10 ch Nehem. 13 chap. 4. And there is still but one vvay of trueth and of the true service and syncere vvorship of God And that in Christ vvho onely is the vvay the truth and the life Joh. 14 6. and 17 17. And all are bound wholly continually to that faith vvhich was once for all giuen unto the Saints
corporall injurie of their furious mother then being ashamed of her shamefulnes and resting silent they betooke themselues into their fathers bosome and his inner roome albeit that she pursued them outragiously least they being ashamed of her should be said to shame her as stumpets are usually woont to doe For vvhich causes I doe humbly beseech God the Father of our Lord Iesus that he would both by his saving calling informe direct and care for his church and whatsoever belongeth to his church that he would also teach every one that is in it his truth the truth of his church and that he would so work as they wisely absteyning from all evils especially from those which the sonne of perdition and author of the apostasie hath brought in and taking heed of the spirit of lyes and the efficacie of his errour they may religiously cleaue unto the Father and his good things in everie of them to their mother next after the father or so far as she accordeth with the Father that increasing in his truth pietie saith and loue they may bestow employ al their studies to the edification of the church the salvation of all and the glorie of that our heauenly Father c. God the Father and the Lord Iesus Christ by that eternall spirit of his eternall truth bring to passe that the wiles of Sathan being driuen away we may al grow dayly in Christ in the church and in the truth of Christ and the Church and that we may more and more confirme one another in loue unfayned to his glory and the common salvation of us all Amen Hitherto M. Iunius who though he be dead yet liveth and speaketh sufficient in this writing for the point in hand Which vvhiles M. Ainsw would seem to ansvver it is straunge but good to be observed how many things of waight he passeth over besides that sometimes he picketh out a sentence here and a sentence there leaveth out vvhat commeth betvven which should help the Reader and more cleare the matter thus being injurious herein both to the living the dead not to speak of the unspeakable abuse of Scripture also into vvhich he falleth still more and more which the Reader shall doe vvell to obserue though I insist not upon the particulars which would be endles and being now purposed here onely to note a fevve things moe vvhich he hath that are merely Anabaptisticall and full of glosing deceit 21. Speaking of the Church of Rome vvhereas he should distinguish betvveen the Temple of God and Man of sinne spoken off 2 Thes 2 4. Animadv p. 98-102 c. he eyther regards not to obserue it or confounds them together as one without distinction or so speaketh of Gods Temple church there as if it were no other then the Divels spoken off Rev. 18 2 3. 16 14. then Sodome Egypt Babylon Rev. 11 8. and 16 19. the lothed of God delivered to Sathan to be seduced deluded damned 2 Thes 4 8.9 11 12. And hovv then is there the people of God the Temple of God the baptisme of God the covenant of God the salvation of God to any in that Church c. Betvveene these things there is no just proportion for what concord hath Christ vvith Beliall or the Temple of God vvith idols or divels 2 Cor. 6 15 16. 22. Speaking of the congregation of Saints that was at Rome in Pauls time he saith not as he might that it is since corrupted adulterate or fallen into defection c. but he saith absolutely it is gone long since and the man of sinne with his worshippers come in the place Pag. 98. So then here againe let him tell us vvhether he thinketh these be the Temple of God the people of God under the covenant of God having the baptisme of God which the Lord hath ordeyned and giuen to his Church or vvhether there be no such there at all though corrupted and abused c. 23. Whereas â See here before pa. 183. M. Iunius spake of Gods church being euen at Rome at this day by the mercy of God because he trusted that there is God calling persons called the calling it self yet in her the meeting of which things together in one giveth being to a church c. M. Ains not having vvhat to ansvver hereunto Animadv p. 98 99 doth very boldly without limitation or restreynt deny that God is there calling as in his church but that the man of sinne sits there as God calling all to worship him and that his calling is by the working of Satan and in all deceiueablenes of unrighteousnes among them that perish 2 Thes 2 9 10 11. All vvhich together saith he giveth being to Antichrists church but not to Christs Animadv p. 98 99. Thus after his manner still he termeth that Antichrists church which the Apostle calleth the Temple of God But omitting this if it be as here he saith hovv then hath there ben or can there be salvation to any in that church since the man of sin sate there vvhich himself thinketh vvas sone after Pauls time Pag. 84. How also should any of that church become Martyrs vvitnesses of the Christian faith against the professed enemies thereof And how should any Ievves or Pagans be converted to the faith of Christ by any of them Or doth he think that no such thing is had or done at all by them Besides if novv an Anabaptist take up M. Ains own vvords and where he speaketh of calling apply it to baptisme had in the church of Rome saying thus as M. Ains doth here I deny that God is there baptizing as in his church but the Man of sin sits there as God baptising all that vvorship him and his baptising is by the vvorking of Sathan and in all deceiueablenes of unrighteousnes among them that perish and the persons baptized are deluded to beleeue lyes 2 Thes 2 9 10 11. All which together giue being to Antichrists baptisme but not to Christs what now wil M. Ainsvv ansvver hereunto but that eyther he shall contradict himself or fall into more errour hereabout to the further hardening of the Anabaptists in their erroneous opinions and courses Pag. 99. 24. That which M. Iunius applieth and fitly to the popish Hierarchie M. Ainsvv applieth to the church of Rome and the whole church there Yea though himself aftervvard acknowledg that the popish ecclesiastical hierarchie consisteth of Bishops Priests and ministers pag. 100. besides whom there are the people as himself also noteth in the other page aforesaid Pag. 99. 25. When â See here before p. 183. M. Iunius for more clearing of the point purposely distinguished between the papacie and the Church shevving the difference between them both in their generall kind and in their peculiar difference namely that the papacie is an order or estate humane evill the church a companie or assemblie Animadv p. 99 c. divine and by