church experience it self speaketh For the subject is before his accident which is contingent and separable The church was many ages when the papacie was not The papacie came to the church contingently beside the being of the church and so may be separated from it as at this time also there are churches where the papacie is not there will be churches still hereafter vvithout the papacie Therefore the papacie is not the church but it is an evill growen up in the church a pestilence a dropsie a gangrene in the bodie deceitfully working against the life and health of it and therefore most dangerously noysomely eating up the liuely and wholesome moysture of the church But of this whole matter we haue spoâ—en in the third controversie and in this fourth we are to speak of it hereafter Therefore concerning the other which remaineth let us se whether the papal Roman church This also he passeth by or that which is of the pope be the church The opinions which are about this matter are divers The popish generation cry out with full mouth that it is absolutely the church Others not beholding a different regard of the papacy from that which is the church deny it to be the church We relying both on the nature of the thing and on the authoritie of the Scripture doe put a difference The nature of the thing doth teach that the church is one thing and that the papacie is another as we spake a litle before The authoritie of the Scripture teacheth the church but it teacheth not the papacie therefore they are divers things For they delude undoubtedly I say they delude which require at our hands one definition of the subject of the accident as of one singular thing or obtrude it on us For thus must we say The papal church as it hath that in it which belongeth to the definition of a church it is a church but as it hath in it the evill growen unto it which we call the papacie in that respect it is not a church but a faultie or defloured a polluted and corrupt church and drawing on to destruction Let us maâ—e it plain by a similitude The body it self is one thing And this he omits the corruption or consumption in the body another thing The body is the subject the corruption or consumption is the evill accident cleaving unto the subject the corrupted or consuming body is compounded of them both There is both the body and the consumption in the consuming body So likewise is a body that is svvolne with the vvater causing the dropsie Both are together and yet so together as eyther one of the two or both together must needs perish If the nature of the body be stronger the consumption ceaseth and the dropsie-water decayeth but if the consumption or dropsie prevaile there is most certain destruction of them both So is the church of God for in it self it is the bodie of Iesus Christ If a deadly disease growe upon it both are then together the body and the disease in the body If the purging medicine of the grace of God for nothing is here naturall be of the more efficacie the disease then is vanquished and decayeth but if the disease prevaile then both of them the body the disease must needs come to an end For such is the condition of the disease it both feedeth it self on the body decaying and destroyeth it self together with the body And this also After this maner therefore doe we esteem of the church of Rome which they cal the papal or popish church There is the church there is the papacie and there is the papal church As there is the church it is the subject of God as there is the papacie there is the disease of man as it is the papall church there is a fight between the church the papacie that will destroy eyther one of them apart or both together If God shal giue it the purging medicine of his grace by meanes whereof the papacie the accidentarie evil decay and perish it is wel but if the papacie that most faultie and corrupt order and deadly accident prevaile it wil bring destruction to both of them both to the church and to it self by the judgment of God And this And this now in the memorie of our fathers and our owne wee see to haue befallen many churches which claue fast unto that Romane church For when it seemed good unto God more clearly to light the torch of the gospell to scatter the papal smokes by his spirit there remayned churches returning by his grace to a better constitution and stronger health and that which was of the Pope departed vanishing away of it own corruption but when as God sent not that purging medicine of his divine grace into the body of any church then the popish corrupt blood got strength more and more which will be to that church deadly destruction unles God of his mercie provide a remedie In the remembrance and conscience of this benefit doe our churches fitly sing vvith the Prophet Blessed be the Lord which hath not giuen us for a praye unto their teeth Our soule is escaped euen as a bird out of the snare of the foulers the snare is broken we are delivered Our help is the name of the Lord c. Psal 124. Wherefore in my judgment they speak preposterously who ask whether the church be in the papacie And these clauses also because on the contrarie it should be asked whether the papacie be in the church For the subject is not in the accident but the accident in the subject whose being is an in-being or to be in a thing as men commonly speak And that the papacie is in the church as the order or estate of apostasie in the house and city of God is as certaine as that of the Apostle is certain 2 Thes 2. that the man of sinne the sonne of perdition sitteth in the temple of God with his whole order or ‘ Or rank in the former translation estate of apostates not on the other side that the temple of God consisteth in that order and number of apostates which is a thing most straunge furthest off But the terme of the papacie taken doubly aequivocally deceiveth them in such sort as here before we shewed concerning the Romane popish church For under the name of the papacie which is an order vitious corrupt they comprehend the subject it self which is annoyed with that corruption not distinguishing aright between these things As therefore if any should deny that to be a bodie which lyeth in a deadly sort swollen with the water of the dropsie And this or should affirme that water vvhich choketh the body to be the body it self should in both these be deceived in his judgment so also are both deceived as well they which deny it to be the church because the papacie is in it as they
and in Israel Neh. 13 15 22. Ier. 17 21 27. Amo. 8 5. 11. And vvhereas they say that circumcision was also a lying signe and false sacrament to Israell in their defection hovv doe they proue it Where doth the Scripture teach it will they haue us take it on their bare vvord and beleeue that their sayings are Oracles Or vvill they be wiser and more righteous then God himself * 2 Kin. 9 6. 13 22 23. Hos 4 6 12. 14 1. Amos 7 2 5 15. Mic. 6 2 3 c. with Lev. 26 25. vvho accounted them still to be his people and under his covenant and himself to be their God and upon this ground called them to repentance and shewed them many favours and bare vvith them a long time and aftervvard avenged the quarrell of his covenant upon them as he had spoken long before The historie of the Scriptures books of the Prophets make this matter so plaine as there is scant any chapter at all that doeth not manifest these things and convince their errour Some particulars I haue shewed heretofore ‡ Advert p. 59 63. otherwhere and shall novv treat of it further hereafter in answer of another objection here follovving thereabout 12. In the meane time vvhat will they saye to the circumcision of Iudah in their estate of apostasie vvhen they fell into most wicked Idolatrie and that not onely of Israels but euen of the heathens besides all that they had of their owne most sinfully vvithall Was Circumcision novv also among them none of Gods ordinance but an Idoll vvas it not the true sacrament of circumcision but a false and lying signe a detestable cursed sacrament unto them in that estate Were not they now stil the people of God Or had God broken his covenant vvith them on his part turned his ordinances into Idols unto them because of their idolatries and transgressions of his covenant Was not God still true and his signes and sacraments true signes and sacraments still unto them on the Lords behalf though they vvere become lyers and idolaters themselues Doth God cease to be true if man become a lyer God forbid Rom. 3 3 4. 13. Or haue the Gates of hell more prevayled against the Christian church since Christs comming then they did or could against the church of the Ievves before his comming in the flesh Mat. 16 18. Did not God when once he had giuen his signe of Circumcision so continue it still through all generations untill the comming of Christ notwithstanding al the apostasie both of Judah and Israell that then fel out sundry times And hath not the Lord done likewise hitherto and vvill so doe unto the end concerning the signe of Baptisme in the Christian church notwithstanding the apostasies and iniquities fallen out therein If not how then also and vvhere hath the sacrament of baptisme ben continued and derived unto these men them selues from Christ and his Apostles unto this day as I noted here before also to be observed Or is one and the same baptisme in one and the same Church an Idol and lying signe unto some and the ordinance of God a true signe unto others that doe there receiue it And this also in their infancy Or when they come to yeeres can they make that which is an Idol and a lying signe which is meer vanity and of the divell novv to be unto them the holy ordinance true signe of the Lord vvhich he hath giuen and instituted in his church Eyther therefore it must be acknovvledged to be Gods ordinance and his true signe though corruptly ministred and abused or if it be an Idol lying signe it is to be rejected another baptisme to be obteyned that is appointed and approved of the Lord. Halting betvveen two opinions pleaseth not God If it be an Idol and lying signe it is not the Lords And if it be the Lords as vve haue shewed it to be then it is no idoll or lying signe but Gods ordinance and true signe still continued in their corrupt estate and ministration 14. Neyther doth this hinder but that in any churches whether sincere or apostate yea in the best that are or ever were the ordinances of God may become unprofitable unto men by their owne sinnes circumcision may be made uncircumcision to such as break the law that is it may become unprofitable and be accounted for uncircumcision unto them Rom. 2 25 26. And baptisme therfore in like sort being novv come in the place thereof But shall we therefore say that circumcision or baptisme or any other constitutions of God in such Churches unto such persons are not the Lords ordinances nor his true signes and sacraments but Idols and lying signes detestable and accursed sacraments and constitutions Take an other instance in the Lords supper Was the Lords table in the church of Corinth a table of Divels or the Lords supper an Idol and a lying signe and detestable sacrament to such as eat it unvvorthily Or vvas it not in deed the Lords ordinance his holy Sacrament unto theÌ„ though sinfully abused by them as is manifest both by the Apostles words when he calleth it the not discerning of the Lords body but becomming guiltie of the body and blood of the Lord by the Lords severe chastising of them for this cause 1 Cor. 11 27 30. Which hovv should it be if it were not the Lords ordinance unto them vvhich he had giuen to his church people Doth the Scripture so speak of Idols and lying signes any where Or doth the Lord so punish the neglect or contempt of them Nay on the contrarie the Lord severely punisheth the regarding and reteyning of Idols the Scripture speaking of them termeth and esteemeth them to be †See M. Aâ—nsw Arrow against Idolatrie pag. 13 14. things of naught as it were filths doung or excrements lothsome things or detestable and abominations vanities lyes unprofitable false-vanities leasings and vaine-iniquitie c. So far is the Scripture from speaking or esteeming so honourably of them as it doth of the Sacraments and ordinances of the Lord though sinfully corrupted and abused OBJECTION III. But * Animad p. 72 c. Idols are of two sorts some meerely devised by men as Ieroboams †1 King 12 28. calues some perverted by men from holy signes to Idols as ‡ 2 King 18 4. the brazen serpent Both these kinds are in popish baptisme For their crosses exorcismes greasings c. are Idols of the first sort worse then Jeroboams bullocks their washing with water in nomine patris c. is of the second sort that is Gods ordinance turned into an Idoll as was the brasen Serpent Thus is there a mixture in Antichrists Christening of both sorts of abominations Therefore haue we renounced that Romish baptisme as an impure Idol in their abuse standing up in the place of Christ and his precious blood which it is not pretending
effect thereof for working in them repentance to returne to the Lord their first husband vvhose true worship they had left to follovv Idols and from vvhich idolatrie they would not be drawne by any admonition forbearance or correction till the Lord cast them off and droue them out of his land as by that * Chap. 1 3 c. compared with ch 2. vvhich goeth before follovveth after in this prophecy may appeare whereas our question is of their estate whiles yet they vvere in the land and vvhiles for their apostasie the Lord vvas still admonishing them with long forbearance correcting and punishing them sundry vvayes from time to time And so this Scripture is not unto the point of the question in hand Yet notvvithstanding by this occasion note novv also the Chaldee paraprase hereupon vvhich expounds it thus ‘ Chald. paraphr in Hos 2. Therefore behold I will break off thy way as if some should hedge it up with thornes and I will shut it up as if some should shut it up with a wall that she shall not find her paths She shall in deed follow after peace with the peoples that they may be her friends but she shall not obteyn them and she shall seek help but she shall not find it then shall she say with her self I will goe and returne to the worship of my former Lord For it was better with me when I worshipped him then now I will not worship idols hereafter Where it may be observed how this paraphrase expounds the forsaking or returning to the Lord of forsaking or returning to the true warship of God Which is also usuall throughout that paraphrase The observation vvhereof vvil giue great light to the understanding of many Scriptures and clearing of sundry questions And these things this man himself knoweth very wel can giue light from thence othervvhere in such places and matters vvhere his own errors and opinions are not convinced thereby as his other †M. Ain Annot. on Gen. Exod. Psal c. better writings sufficiently manifest Touching Hos 1.9 The next Scripture is Hos 1 9. vvhich being duely observed will also proue to be against himself Hos 1.9 Whereabout I must repeat some things noted here “ Pag. 77 c. before For touching this matter it is still to be remembred that this prophet prophecyed in the dayes of Ieroboam the sonne of Ioash Iehues great grandchild vvho was the thirteenth king of Israel froÌ„ Ieroboam the sonne of Nebat that caused Israell to sinne Now all that time he foreshewed how Gomer vvhich is Israell should bring forth three children the first the Prophet should cal * Hos 1 4. Jezreel noting the taking away of the kingdome of Israell from the house of Iehu for the blood shed by him in the valley of Iezreell The accomplishment vvhereof came afterward to passe in the daies of Zachariah vvho vvas of Iehues posteritie and the fourth king after him as was now foretold in his fathers dayes For vvhich see 2 King 15 8 9. 10. c. The second child the Prophet should call “ Hos 1 6. Lo-ruhamah not obteyning mercy noting the calamitie that should yet further come upon Israell vvhen they not obteyning mercy should be delivered into the hands of Tiglath-Pileser king of Assyria and a great part of them be caried away captiue as came to passe aftervvard in the dayes of Pekah the eightenth king of Israell from Ieroboam the first 2 King 15 27 28 29. and 1 Chron. 5 25 26. The third child the Prophet should call ‡ Hos 1 9. Lo-ammi not my people noting yet farre greater miserie vvhich should come upon Israell vvhen they should be cast out of the Lords land and wander among the nations as other people who had before ben the Lords people and he their God that had hitherto kept them in his land as his people in his ovvn house and presence but now would cast them off and scatter them among the Gentiles As came to passe in the dayes off Hoseah the last king of Israell about two hundred and fourty yeares from Israels falling into apostasie when they â—â—â—sined divided themselues from Iudah in the dayes of Ieroboam the sonne of Nebat that caused Israell to sinne 2 King 17 1 6. c. And so †Hos 1 9. this Scripture also is not to the point in hand our question being concerning the estate of Israel whiles yet they were in the land all the yeres and kings dayes aforesaid untill the child †Not my people Lo-ammi now spoken off was borne and they came to the estate signified by this name not to be the people of the Lord nor to haue him to be their God to defend help and deliver them as formerly he had done Whereabout I haue treated more largely †P. 78 c before and needed not now again to haue handled this matter though thus briefly but that here he alledgeth this Scripture in particular and shuffleth together the divers times and estates of Israell vvhich are carefully to be distinguished for the right understanding of the Scriptures and better fynding out of the trueth in the things aforesaid And here again it shall not be amisse to note hovv the Chaldee paraphrase expoundeth speaketh of these things as followeth “ Jonathae Chald. paeraphr in Hose 1 2 9. The Lord said unto Hoseah Goe declare a prophecy against the inhabitants of the city giuen to adulterie which heap sinnes upon sinnes For now †Note this a long time haue the inhabitants of this city goâ—e a whoring forsaking * N. B. the worship of the Lord. 3. He went therefore and prophecied against them that if they did returne they should be forgiuen but if not that as the leaues of the figge tree fade so they should fade away But they committed evil deeds more excedingly 4. Therefore the Lord said unto him Giue them this name Dispersed For after a litle while I will shew that I remember the blood of the idolaters which Iehu shed in Iezreell who in deed flewe them because they were worshippers of Baal but Iehu himself his children again went astray after the calues of Bethell Wherefore I will impute that blood as innocent blood unto the posteritie of Iehu and will taâ—e away the kingdome from the familie of Israell 5. At that time also will I break the strength of the warriours of Israell in the valley of Iezreel 6. But they did evill works more and more Then the Lord said unto him Giue them this name that they are not beloved because of their works For I wil not be brought hereafter again to loue the children of Israell Yet if they repent I will surely forgiue them 7. And I will loue the family of Iudah and will deliver them by the word of the Lord their God But they shall not be delivered by bow or sword or men of warre
c. And memorable is the example of Saul though a king who doing that vvhich pleased the people and seemed good in his own eyes contrarie to the word of God is therefore sharply reproved by Samuell the Prophet and severely punished by the Lord. 1 Sam. 15 13 24. V. Moreover the Scriptures alone are sufficient for the direction of the Pastours and other officers administration being giuen by inspiration of God and profitable for doctrine for reproof for correction for instructioÌ„ in righteousnes that the man of God may be perfit throughly furnished to everie good work 2 Tim. 3 15 16. Psa 19 7 8 9. And Christ himself vvho alone is the head and Lavvgiver of his church hath left sufficient direction in his vvord both for the faith and for the order of his church Neither may any men vvhosoever super ordeyn to his Testament nor any vvay disanull it or adde thereunto Mat. 28 18 19 20. Ephes 1 22 23. Col. 2 2 23. Esa 33 22. Heb. 3 1 2 3. and 12 25 29. with Gal. 3 15. and Rev. 22 18 19. VI. Otherwise the Pastors and other Officers of the Church should sinne not onely against God but also against themselues and against the Princes Prelates and people whomsoever whose prescription pleasure they should so follovv And that both in making them to be the Lords of our religion and in corrupting them or suffering them to be corrupted by themselues and others in religion and conversation and so to be in continual daunger to be seduced and dravven into errors heresies superstititions and iniquities c. Whereas the Ministers Officers of Christ should in all things be careful so to walk as they may be meanes and instruments under God to bring them to the obedience of Christ in this life and to eternall salvation by him in the life to come Ezec. 3 16 21. 33 1 9. Mark 8 34-38 1 Sam. 2 12 36. and 4 chap. 2 King 16 10 16. vvith 2 Chron. 28 23. Dan. 6 10 22. Psal 2 10 11 12. and 132 9 16. Deu. 33 8 9 10. 〈◊〉 1 17 18. Mal. 1 6 14. and 2 1 9. 1 Cor. 4 1 2. Gal. 1 10. 1 Tim. 4 16. VII Neyther should they els be blamed as they are for the neglect hereof if it vvere not their duetie in the povver of their office to performe and fulfill it in the Lord. Rev. 2 12 14 15 18 20. c. with 1 Sam. 3 13 14. and 2 12 36. Ezech. 13 and 33 and 34 ch Hos 4 6 8 9. Mal. 1 6 14. 2 1 9. and with 2 Chron. 26 16 20. Luk. 12 42 48. Act. 13 25. Col. 4 17. VIII Els also the ministers and other Officers of the church should not now at this time be as straitly bound to be faithfull to the Lord in their functions and in the ministration thereof * Heb. 3 1 2 3. 13 7 8 17. with Deu. 33 8 9.12 Mal. 1 6 14. and 2 7. as were the Priests and other Officers of Israel heretofore Nor as vvere †Act. 20 17 28 32. Cal. 4 17. 1 Tim. 6 13 14. 1 Pet. 1 1 4. Rev. 2 and 3 chap. the ministers other officers in the Primitiue churches vvhiles the Apostles lived Which is contrarie to the Scriptures IX Lastly they could not els discharge the dueties which God hath laid upon them so as to giue account thereof vvith comfort to God at that day vvhen the Lord vvill graciously revvard all such as haue ben faithfull unto him and severely punish them that haue dealt unfaithfully in his service and work committed unto them Mat. 25 14 30. 2 Cor. 5.9 10 11. 2 Tim. 4 1 2. Heb. 13 17. 1 Pet. 5 1-4 Dan. 12 3. Rev. 2 10 22 16-20 Chrysostome speaking to those that ministred the communion saith No small punishment hangeth over you if knowing any man to be wicked you suffer him to be partaker of this Table His blood shal be required at your hands If he be a Captain a Consul or a crowned King that commeth unworthily forbid him and keepe him off thy power is greater then his And againe I will yeeld my life rather then the Lords body to any unworthy person and suffer my blood to be shed before I will grace that sacred blood to any but to him that is worthy Chrysost homil 83. in Mat 26. Many the like things about the Sacraments and censures might be shewed out of the auncient writers But to let them alone the Scripture is evident and undeniable that Iehojadah the Priest set porters at the gates of the Lords house that none vvhich vvas uncleane in any thing should enter in 2 Chron. 23 19. Also that Azariah the chief Priest and the other Priests with him vvould not suffer Vzziah the king of Iudah to burne incense to the Lord yea and vvhen he was stricken vvith leprosie thrust him out of the Temple 2 Chron. 26 16 20. Thus the Apostle likewise chargeth Timothee before God and the Lord Iesus Christ and the elect Angels that he obserue the things prescribed in that Epistle without preferring one before another and vvithout partialitie 1 Tim. 5.21 And that he should keep this commandement without spot and unrebukeable untill the appearing of our Lord Jesus Christ 1 Tim. 6 13 14. Which Timmothee could not doe in his owne person being but to serue his time and then to depart out of this life but thus the Apostle taught that those coÌ„mandements vvere prescribed not for him onely but for those also that should succeed afterward in the ministerie government of the church untill the appearing of Christ our Lord euen to the ende of the world Which yet further appeareth in that Christ doeth so plainly and particularly blame the Angels and Pastors of the Churches in Asia because they â—uffered false teachers and corrupt livers in the churches and did not restreine and represse them as they ought to haue done according to the duetie and power of the office laid upon them by the Lord. Rev. 2 14 20 c. with Act. 20 17 28 30. 1 Tim. 1 3. and 5 17 25. and 6 13 14. Tit. 2 15. But of these things I haue spoken before and shall haue occasion hereafter to note somewhat more againe thereabout CHAPTER V. Touching the distinction of the Pastors and Teachers offices VVHether vve should not in * I speak not here of Schooles or Vniversities in particular the church put difference betvveen the Pastors and Teachers offices I. Because the Pastors and Teachers now in the church are ansvverable to the Priests and †The Leviticall teachers Levites in Israell for sundry things of perpetual equitie and moralitie and are sometimes by the Prophets accordingly styled and signified by their names Esa 66 21. compared with Ephes 4 11 12. Rom. 12 7 8. 15 16. 1 Cor. 9 13 14. And al acknowledge that the Priests and Levites had not the same peculiar
opinions to the word of God 4. If Circumcision was the seale onely of the temporarie covenant of the land of Canaan what then did it profit Abraham himself in this behalf to whom God gaue no inheritance in it no not so much as the bredth of a foot Act. 7 5. But Abraham by faith sojourned in the land of promise as in a straunge countrey dwelling in tabernacles with Isaac and Jacob the heires with him of the same promise For he euen as we looked for a city which hath foundations whose builder and maker is God And they desired a better countrey that is an heauenly Wherefore God is not ashamed to be called their God Heb. 11 9.10 16. From which very speach that God is the God of Abraham Isaak and Jacob Exod. 3 6 15 16. Christ proveth the resurrection from the dead Matth. 22 31 32. Luk. 20 37 38. Which also sheweth the covenant made with Abraham to be a spirituall and everlasting covenant 5. If Circumcision was the seale to Abrahams carnall seed touching the land of Canaan why then did not circumcision cease when they enjoyed and possessed the land For Sacraments cease when the promises are fulfilled whereof they are signes and seales as the verie termes of a signe and seale may imply And thereupon it is that we shall haue no need or use of prophecies Sacraments or other like things in the kingdome of heauen after this life as now we haue in this life here on earth 1 Cor. 13 8 12. with chap. 11 23 26. 6. If Circumcision was a seale to Abraham and his carnall seed onely of a carnall covenant or temporarie promise touching the land of Canaan why then did God appoint the proselytes of the Gentiles that came to the Passeover and their children to be circumcised seeing they were not of Abrahams carnall seed nor had the promise of the land of Canaan Exod. 12 48 49. But in deed circumcision sealed to them the same righteousnes of faith and so the spirituall covenant of God in Christ as it did to Abraham and the Iewes that were his carnall seed Rom. 4 11. with Gen. 12 3. and 15 5 6. and 17 7 13. with Exod. 12 48 49. 7. And whereas †Mr. Sm. repl to M. Clift Arg. 2. some say that circumcision was also a seale of obedience to the law of Moses how can this be when as it was appointed to Abraham four hundred and thirty yeeres afore the Law was giuen Gal. 3 17. with â—en 12 3. and 17 chap. And Moses himself vvas not borne till divers geneâ—â—tions after Abraham Gen. 21 2 3. and 25 19 26. and 29 21 34. with Exod. 6 16 20. True it is that as Circumcision vvas also one of the ceremonies being repeated and required in Moses Lavv Lev. 12 3. so they that vvere circumcised after the Lavv vvas giuen became debters to doe the vvhole lavv Gal. 5 3. But as it vvas of the Fathers and not of Moses being before appointed to Abraham to vvhom the Gospell vvas preached and the covenant confirmed four hundred and thirtie yeres before the Lavv Gen. 17 7 13. Joh. 7 22. Gal. 3 8 17. so it vvas a seale of the righteousnes of faith of the remission of sinnes in Christ Rom. 4 1 11. Also vve that are novv baptised are bound to obserue all things vvhatsoever Christ hath commaunded Matt. 28 18 19 20. Yet notvvithstanding baptisme to us is the seale not of our obedience no nor of our faith but of the righteousnes of faith and of the Lords forgiving our sinnes in Iesus Christ Rom. 4 1 11 25. and 6 3. with Act. 2 38 39. and 22 16. For the seale of God in circumcision and Baptisme confirmeth a perfit sure and firme covenant euen the Lords everlasting covenant of grace Gen. 17 7 13. Deu. 32 4. Psal 111 9 145 17. Rom. 11 29. Rev. 14 6. Heb. 13 20 with Act. 2 38 39. and 3 25. vvhereas our faith and observation of the Lords commandements like as theirs in Israell is infirme unperfit Matt. 6 30. and 8 26. Mar. 9 24. Luke 17 5. Rom. 7 12 25. Jam. 3 2. 1 Joh. 1 8 9 10. And it is our comfort in tentations that although vve are vveak sinful yet the Lords covenant of grace confirmed unto us in baptisme as it vvas to them in circumcision is firme and holy euen an everlasting covenant established by the death and blood shedding of Iesus Christ vvho of God is made unto us vvisedome and righteousnes sanctification and redemption that according as it is vvritten He that glorieth let him glorie in the Lord. 1 Cor. 1 30 31. and Jer. 9 23. with Hebr. 13 20. 8. Moreover to be of the carnall seed of Abraham vvhich is so much objected did not hinder the Ievves but that they might also be his spirituall seed in Christ And so they are acknovvledged by the Apostles vvho call them the children of the promise of the covenant which God made with the fathers saying to Abraham In thy seed shall al kinreds of the earth be blessed Act. 2 39. and 3 25. Gal. 3 15 29. Rom. 11 16. c. 9. Finally their outvvard circumcision signified and taught them the invvard and spirituall circumcision of the heart by the spirit of God in Christ like as our outvvard baptisme shevveth and teacheth us the very same thing which is wrought by the sanctification of the spirit and by the cleansing of us from our sinnes in the blood of Iesus Christ Col. 2 11 12. Deut. 10 16. and 30.6 with Act. 15 10 11. and Rom. 6 3 6. 1 Cor. 6 11. Tit. 3 4 7. 1 Pet. 3 21. OBJECTION V. But there is great difference betweene the Iewes and us between their estate before Christ being then as in the infancie and ours since Christ being growne in yeeres between their administration and ours and particularly between their circumcision and our baptisme for circumcision was for the males onely and to be done the eight day whereas baptisme is both for male and female to be done at any time c and the ceremonies had in Israell are now abolished c ANSWER 1. The objection is not of waight though it be common to others with the Anabaptists in other cases who in this matter see the vanitie of it themselues For first as I noted before we speak onely of such things as are morall in their owne nature or agree in a generall and perpetuall equity and in their like common propertie end and benefit and so farre forth are perpetual how ever there be differences othervvise about some outvvard circumstances accidents other like things according to the divers dispensation of the Old and New Testament As may be observed in the Apostles writings in the reasons and allegations made therein which are taken not onely from the * Of vvhich see before pag. 5. moral law but euen from the shadowes and ceremonies of Moses
25 26. and 12 43 â—â— 48. V. And if any that reteyne an Idoll baptisme lying signe and fiction and haue not the Lords signe of the vvashing away of their sinnes in the blood of Christ will so presume to come to the Table of the Lord they doe highly prophane it and eat judgment unto themselues 2 Cor. 6 14 1â— 16. with 1 Cor. 11 27 28 29. and Mal. 1 7. 2 King 23 21. with ver 4 c. Eâ—â— 16 19 20 21. Esa 44 20. Zach. 10 2. VI. Yea seing Baptisme is the badge of Christianitie will it not also follovv hereupon that such persons as haue no other outward baptisme but an Idoll baptisme and lying signe and fiction stand outwardly in this behalf Idol and false Christians and the Ministers among them Idoll false Ministers profaning the holy things which they minister And that therefore the persons and ministers vvhich so speak and write against the baptisme of the Churches aforesaid and yet haue no other outvvard baptisme but what they received there are accordingly to be esteemed themselues untill they revoke their ungodly errours And moreover 〈◊〉 none vvho haue but an Idol baptisme and lying signe themselues 〈◊〉 such estate minister baptisme or the Lords supper to others and be accepted or reteyned for the ministers of Christ without great sinne and Impietie 2 Cor. 6 14 15 16. with 2 Chron. 29 and 30 chap. Ezra 2 61 62 〈◊〉 and 6 19 20 21. Jer. 10 8. Psal 115 4 8. 1 Cor. 10 7 14. Ioh. 5 21. Rev. 21 8. and â—2 15. Zach. 10 2. and 11 17. Ezech. 44 6 7 8 9. VII Neyther can it be thought that repentance vvhich still they speak of should ever make a lye to be a trueth an Idoll to be Gods ordinance a lying and cursed signe to be a true and blessed sacrament For â—â—â—â—gh repentance fyndeth mercy vvith God for a lye yet a lye is a lye 〈◊〉 and an Idoll vanitie Zach. 10 2. Ier. 10 8. Ioh. 8 44. and 14 6. and 17. 〈◊〉 with 2 Cor. 6 14 15 16. VIII Nor doe they indeed repent who still reteyne such baptisme 〈◊〉 themselues think to be an Idoll and lying signe and fiction For true repentance and our duty to God leadeth and byndeth us to cast avvay all Idols and lying signes and fictions farre from us Hos 14 8. Ezeck 2â— Esa 30 22. 44 20. 1 Cor. 10 14. 1 Joh. 5 21. with Rev. 2 20 21 22. and 9 20. 14 9 12. And this also as I noted before is religiously to be done afoâ—â— ever we offer to come to the Lords supper as they in Israell careful purged the Temple that had ben defiled and brake dovvne the Idols at idolatrous monuments afore they would celebrate the Passeover 2 Chr 29 and 30 chap. 2 King 23 3 23. with 2 Chron. 34 and 35 chap. IX Whereas therefore they say * Animad p. 70. We haue gotten the Lords Baptisme comming to the Lord in true faith and repentance vvho baptizeth us vvith the hâ—â— Ghost and vvith fire As for the outvvard vvashing vvhich vve had it need not beâ—â— peated c. And afterward say †pag. 72. We haue renounced that Romish Baptisme asâ— impure idoll in their abuse c. they doe but shift and contradict themselueâ— and deceiue others and still runne into errors one after another moâ—â— and more For 1. speaking of the Lords baptisme they speake of that vvhich invvard vvhereas our question is of that which is outvvard 2. They speake of abuses in the ministration and opinions of the Minâ—sters thereof wheras our question is of the thing it self not of the abusâ— 3. Their assertion implyeth that they had not the Lords baptisme till tâ—â— gotte it themselues by comming to the Lord in true faith and repentance Which plaine Anabaptistrie and covert Popery and Arminianisme Whereâ—â— they debase Gods grace and exalt mans works For when they say thâ— haue gotten the Lords baptisme by true faith and repentance it must be understooâ— eyther of the inward or outward Baptisme If of the inward besides thâ— it toucheth not the question as is aforesaid it implyeth Popery if of tâ—â— outvvard it conteyneth Anabaptistry 4. And that moreover so as if they had dyed themselues in their iâ—fancie they had not then had the Lords baptisme nor had ben baptizâ— vvith the Holy Ghost And as not themselues so neyther any other iâ—fants there baptized 5. No nor when they were come to yeres if they had dyed afore the had left to be members of the church of Rome and England For somâ— of them left the one some the other and all of them haue left both Aâ—â— holding them †Animad p. 68.70 72. 75. 82. 93. 96. â—ustis pag. 121 278 463. not to be under the covenant of God nor to haue tâ—â— Lords baptisme for a signe unto them of his covenant and a seale of tâ—â— righteousnes of faith in Iesus Christ but that he hath broken the covâ—nant euen on his part also and hath giuen them a bill of divorce pâ—â—â— them avvay c. it vvill follow that they suppose they did then come the Lord in true faith and repentance and as some of them speak it did the enter into the covenant of God vvhen they left that estate and came to thâ— cause vvhich now they professe And so either they haue no outward bâ—ptisme at all according to their ovvne opinion confirming the covenaâ—â— of God and the righteousnes of faith unto them in Christ or els theâ— had it before they came under the Lords covenant and in a Church â—â—â—â—ced from the Lord. Let them chuse which they vvill and shew hovv â—â—r ovvne estate can be warranted by the vvord of God and how their â—â—nions and courses agree with the doctrine of the Scriptures concerâ—â—â—g the covenant of God and the eternity thereof the sacrament of baptisme and the ministration thereof the mediation of Christ and the â—â—nt thereof both for confirmation of the covenant and comfort of the Sacraments vvhich are giuen and continued by the Lord as signes and â—â—â—des of his covenant and mercy in Iesus Christ 6. And furthermore by their assertions it vvill follow that they which are baptized in those churches and dye in that estate they haue not the Lords baptisme being not come to the Lord in true faith repentance and withall dye out of the covenant of the Lord and so out of the estate of salvation in Churches divorced froÌ„ the Lord which haue not baptisme for a signe of Gods covenant unto them and a seale of the righteousnes of faith in Iesus Christ Novv into what a vvofull estate by this meanes they bring all that are baptized in those Churches and so dye not seeing and leaving the corruptions thereof and what grounds besides they lay of Anabaptistrie herein let such as are vvise obserue and let themselues better consider vvith themselues hereafter as carefully renounce their vvicked opinions
be had in the church whose use still continueth notvvithstanding the errors and abuses had thereabout and may never be taken away or destroyed to the ende of the world And hitherto of these shifts had in this place about this point ERROVRS Errours SecoÌ„dly for errors and false doctrines note these 1. That the baptisme had in the church of Rome is an Idol and a vaine Idol and nothing euentouching the relation which is the mayn thing in a sacrament c. Of which more hereafter 2. And that whereas Idols are of two sorts both the kinds are in the popish baptisme Is then the baptisme there had both like to Ieroboams calues that vvere mans devise and to the brasen serpent that from an holy signe was perverted to an Idol and novv vvas but as Nehushtan a peece of brasse and so vvas destroyed If this vvere so should it not then presently wholly be taken avvay and destroyed For so vvas to be done vvith Ieroboams calues and so vvas done and that rightly vvith the brazen Serpent Yea and it vvas novv esteemed but as a peece of brasse as himself here also noteth and so vvas called by Hezekiah 2 King 18 4. According whereunto then the baptisme aforesaid should be but esteemed as the dayly vvashing of our ovvn faces or hands with water as indeed some of them also stick not expressely to affirme And vvhat is this but very Anabaptistrie Pag. 27. c. here convinced before And vvhereas they apply the crosses and exorcismes the like to Ieroboams calues I obserue this also yet but as a shift both because our question is of the baptisme it self and not of the additions made therevvithall because that themselues here afterward speaking of the Romish baptisme in their abuse affirme that the saying of the Apostle is verified in it an idoll is nothing in the world 1 Cor. 8 4. and compare it vvith the heathens Idols made of gold and silver by the work of mens hands Psal 115 4. vvhere speaking of the matter of baptisme they mention the water as wel as the salt and oyle there used among theÌ„ Of which more hereafter 3. Novv also note that here they say they haue therefore renounced that Romish baptisme as an impure idoll in their abuse c. They say not that they haue onely renounced the abuses as idolatrous kept the baptisme it self as being true baptisme and Gods ordinance but they say expressely they haue renounced that Romish baptisme as an impure idoll in their abuse c. Which if they haue indeed so done as they speak and as was to be done with the Idols whereof they speak then here againe is notable error Anabaptistrie And now then vvhat outward baptisme or sacrament haue they remayning to themselues for of it is all our question If they say they haue the baptisme aforesaid hovv haue they then renounced it as was to be done with the calues brazen Serpent and heathens idols specially when they say in particular of their washing with water in nomine patris c. that it is as the brazen serpent which being once Gods ordinance was turned into an Idol therefore as a piece of brasse vvas utterly destroyed yea that it is as the vvork of mens hands that made the heathens Idols Psal 115 4. hovv ever againe they crosse themselues when they also say that this vvork remayneth as did the vvork of the Idolaters circumcising in Israel Of vvhich more in their Contradictions 4. Note also that the brasen serpent was not in deed an Idoll but an holy ordinance of God and a sacramentall signe of redemption by Christ as themselues here afterward acknowledge which in time came to be idolatrously abused Now difference is to be put betvveen an Idoll and that which is the Lords ordinance but idolatrously perverted or abused as I noted here before 5. Moreover the brasen serpent was but a temporarie ordinance of God in a special case which being idolatrously abused might wholly be left rejected after the speciall use had thereof vvhereunto it vvas appointed whereas the Lords ordinance of baptisme is for ordinarie perpetual use and therefore not to be rejected for mens abuses at any time to the end of the world Matt. 28 18 19 20. So as the comparison also in this respect is unfit and erroneous 6. That the Romish Baptisme is an impure Idol in their abuse standing up in the place of Christ his precious blood vvhich it is not pretending to giue grace vvash avvay sinnes vvhich it doeth not But the baptisme of the church of Rome is Gods ordinance had and planted there by the Apostles before eyther Antichrist sate there or the abuses errors here spoken of were knoweÌ„ or had there at all Rom. 1 7. vvith 6 3 4. Neyther doth the baptisme stand up in the place of Christ and his precious blood nor pretend to giue grace vvash avvay sinnes These are the errors and abuses of men about it not the nature of the baptisme it self Othervvise also it should be thus to all that receiue it there vvhether old or young And then al that haue received it ought to renounce it utterly and to get another outvvard and true baptisme Or vvill these men say that we can without sinne reteyne any thing and not utterly reject it whatsoever it be that standeth up in the place of Christ and his precious blood or that pretendeth to giue grace and wash away our sinnes vvhich is to be kept intire to the Lord alone to the grace of God in Iesus Christ Moreover the errors and abuses of men may hurt themselues but they cannot chaunge the nature of Gods ordinance in it â—elf Mans unbelief cannot make the faith of God of no effect God is true though every man be a lyer Rom. 3 3 4. The Ievves in Christs time and before Rom. 9 31 32. and 10 3 4. vvith Act. 15 1. and Gal. 4 21 c. holding justification by circumcision and the works of the â—aw set these up in the place of Christ and his precious blood thinking that they had righteousnes and salvation thereby Should we therefore â—ay that circumcision was then an impure Idol in their abuse standing in the place â—f Christ and his precious blood pretending to giue grace c. Or should we not raâ—her learne to put difference between Gods ordinance in it self and beâ—vveen mans abuse thereof stil acknowledging the ordinance of God to â—e good and holy although mens abuse and aberrations thereabout be â—â—nfull corrupt as I haue shevved before Finally if the Ievves circumâ—ision heretofore became not an Idoll by these errors abuses of men neyther doth the Christians baptisme become such thereby Baptisme is novv the signe and seale of Gods covenant as circumcision vvas of old and is no more an Idoll though so abused then circumcision vvas 7. That the Romish baptisme is a lye in the right hand of all that
Commentar on Ezech. 23.25.28 v. 30. they shall deale furiously with thee they shall take avvay thy nose and thyne eares thy remnant shal fall by the sword they shall take thy sonnes and thy daughters and thy residue shall be devoured by the fire they shall also strip thee out of thy clothes take away thy faire Iewels c. For thus saith the Lord God I wil deliver thee into the hand of them vvhom thou hatest c. and theâ— shall deale vvith thee hatefully and shall take avvay all thy labour and shall leaue thee naked and bare and the nakednes of thy vvhoredome shall be discovered both thy levvdnes and thy vvhoredomes I will doe these things unto thee because thou hast gone a whoring after the Heathen v. 31. v. 35. because thou art polluted with their idols Thou hast vvalked in the vvay of thy sister therefore vvill I giue her cup into thy hand c. Therefore thus saith the Lord God Because thou hast forgotten me cast me behinde thy back therefore beare thou also thy levvdnes thy whoredomes v. 36. The Lord said moreover unto me Sonne of man wilt thou †Or plead for defend excuse c. judge â—udge Aholah and Aholibah yea declare unto them their abominatiâ—â—s that they haue committed adulterie v. 37. v. 38. and blood is in their hands â—ith their idols haue they committed adulterie haue also caused their â—onnes whom they bare unto me to passe for them through the fire to â—evoure them Moreover this they haue done unto me they haue defiled â—â—y Sanctuarie in the same day haue profaned my Sabbaths c. Then â—â—id I unto her that vvas old in adulteries v. 43. Wil they now commit vvhoreâ—omes vvith her and she with them Yet they vvent in unto her as they â—oe in unto a woman that playeth the harlot v. 44. v. 45. so went they in unto Ahoâ—â—h and unto Aholibah the levvd vvomen And the righteous men they â—hall judge them after the maner of adulteresses and after the maner of vvomen that shed blood because they are adulteresses and blood is in â—heir hands For thus saith the Lord God v. 46. I vvill bring a companie upon â—â—em will giue them to be removed spoyled c. Eze. 23 11 47 c. â—itherto Ezekiel the Prophet Where novv againe I might aske of these â—â—en whether they think of Judah in this estate as they doe of Israell that â—â—e Lord was not the God of Iudah nor they his church and people that the covenant novv was broken as well on the Lords part as on theirs â—nd that circumcision reteyned among them was not the Lords signe â—oly institution but a lying signe a cursed and detestable sacrament false and deceitfull in their use and no better then the heathens superstitiâ—â—ns c. But I will leaue these things to be pondered by the discreet Reaâ—er and vvill not still mention and inferre them as I might almost upon every verse Also in the 20 chap. of Ezechiell vvhen certain of the Elders of Israell came to the Prophet Ezech. 20. to inquire of the Lord c. after declaration of the Iewes former idolatries and rebellions * ver 5. in Egypt †ver 10. in the vvildernes and in 〈◊〉 the land of Canaan “ ver 27. the Lord then speaketh thus unto them ‡ ver 33. v. 35. As I liue â—â—th the Lord God Surely vvith a mightie hand and with a stretched out â—â—me and vvith furie powred out vvill I rule over you c. And I vvill â—ring you into the wildernes of the people and there vvill I plead vvith â—â—u face to face Like as I pleaded in the wildernes of the land of Egypt v. 36. v. 37. v. 38. so vvil I plead vvith you saith the Lord God And I wil cause you to passe under the rod and I will bring you into the bond of the Covenant And I vvill purge out from among you the rebels and them that transgresse against me I vvill bring them forth out of the countrey vvhere they soâ—â—urne and they shall not enter into the land of Israell and ye shal know that I am the Lord. As for you O house of Israel v. 39. thus saith the Lord â—od Goe ye serue ye everie one his idols and hereafter also if ye vvill not hearken unto me but pollute ye myne holy Name no more with your gifts and with your Idols c. Ezech. 20 1 39. c. And in the 16 chap. the same Prophet also vvriteth thus Ezec. 16. ver 1. v. 2. v. 3. The word of the â—â—rd came unto me saying Sonne of man cause Jerusalem to know her abominations 〈◊〉 Thus saith the Lord God unto Ierusalem Thy birth and thy nativiâ—â—â— is of the land of Canaan thy father vvas an Amorite and thy mother an Hittite v. 4. And as for thy nativitie in the day that thou wast borne thy navel vvas not cut neither wast thou washed in water to supple thee c. And so the Prophet proceeding sheweth first †v. 3 4 5. the miserable estate of Jerusalem in the Ievves themselues together vvith * v. 1 14 Gods special loue declared unto them and then “ ver 15. c. her abominable vvhoredome other finnes matching ‡ v. 44 45. her mother and exceeding †v. r. 46 c. her sisters Sodome and Samaria together vvith †v. 36-58 her heavy judgment thereupon and so finally in the end maketh this conclusion saying * Eze. 16. ver 59. Thus saith the Lord God I wil euen deale with thee as thou hast done vvhich hast despised the oath in breaking the covenant Neverthelesse I vvill remember my Covenant vvith thee in the dayes of thy youth I vvill establish unto thee an everlasting covenant Then thou shalt remember thy vvaies and be ashamed vvhen thou shalt receiue thy sisters thine elder and thy younger and I vvill giue them unto thee for daughters but not by thy Covenant And I vvill establish my covenant vvith thee and thou shalt knovv that I am the Lord That thou mayest remember and be confounded and never open thy mouth any more because of thy shame vvhen I am pacified toward thee for al that thou hast done saith the Lord God Ezec. 16 chap. And hitherto of these things in Ezechiell the Prophet of vvhich sort he hath many the like Psa 74 79 80. c. Wherevvith also agreeth that which is vvritten in divers of the Psalmes hereabout And namely in the 89 Psalme vvhich as some other of the Psalmes treateth of the time and estate of the Ievves in the captivitie of Babylon Where * Psal 89. the Prophet speaking of the stability of Gods covenant and promise made unto David and of the eternity of his seed and kingdome and therevvithall annexing a denunciation of judgment upon
apostasie and so to be a notorious harlot and idolatresse vvhich all the people of God ought to forsake and to vvitnesse the trueth thereagainst euen unto death Yet being also desirous as I signified erewhile about an other matter that in al these things the truth may be found out what vve can and fynding that the Prophets vvhich accounted * Esa 1 21 Ier. 3 3 20 Eze. 16 35 Hos 2 2 5 Ierusalem Israell to be harlots and pronounced †Esa 57.3 4 5. Ier. 2 and 7 and 44 ch Hos 2 4. and 4 12. the children of Iudah and Israel to be the sonnes of the sorceresse the seed of the adulterer vvhore the children of transgression a seed of falsehood inflaming themselves vvith idols under every green tree slaying the children in the valleyes going a vvhoring from under their God Yea “ Ezec. 23 2 43. c with 16 2 3 44. c both of them Aholah and Aholibah Israell and Iudah to be the daughters of one mother who committed whoredomes in Egypt in their youth and afterward in the land of Canaan grew old in adulteries euen such as should be judged by * Ezec. 16 38. the Lord ‡ and 23 4◠by righteous men after the manner of adulteresses after the manner of womē that shed blood because they were adulteresses and blood was in their hands c. did yet notwithstanding in other respects acknowledge them also to be the people of God the house of Jacob the Lords vineyard and heritage the dearly beloved of his soule the virgin daughter of Zion the children of Israell beloved of the Lord as a vvoman that is beloved of her husband though an adulteresse the congregation of the Lord the house of Israell c. Esa 1 3. and 2 6. and 3 12. and 5 1. and 48 1. Jer. 2 4 11 13. and 12 7 10 Lam. 1 15. and 2 13. Ezech. 4 5 6. Hos 3 1. and 4 1. and 5 1. Amos 5 1. and 7 2 8 15. Mic. 2 5. and 3 1 3 5. and 6 2 3. These things I say considered I haue thought it not amisse here also to obserue somevvhat touching the Apostate churches of Christians and now more particularly touching the church of Rome by this occasion And this the rather that I may stirre up others more able seriously to consider of this matter for the further searching out and clearing of the truth therein and because my self haue heretofore ben drawen to write somewhat of these things already Which together vvith that I shall here annex I doe still leaue to be examined by the word of God Neyther wil the searching of this matter proue unprofitable if it be done religiously but will be of good and necessarie use both for the more sound convincing of the Papists and for preventing manifold errors and evils whereunto the Anabaptists and others are subject in this behalf Now therefore to proceed and come to the Objection aforesaid 1. First I take an argument from the Baptisme had in the churches aforesaid thus The Baptisme had in the church of Rome * I speake of the outward baptisme it self not of the additions corruptions thereabout is the Lords baptisme the signe seale of his covenant the ordinance of God had in that Church from the Apostles times before Antichrist there arose Rom. 6 2 3. and so is true baptisme vvhich is from heauen and not of men that one Baptisme which perteyneth to the body of Christ Eph. 4 4 5. which the Lord hath giuen to his church and not man whereof a number of Martyrs and other Christians haue ben and yet are partakers which such as leaue Antichrists corruptions ought not to leaue and renounce but still to reteyne it as being the Lords and such as wherevvith they may lavvfully come to the Lords supper vvhereas no unbaptized person may eat thereof As I haue shevved †Pap. 27 34. c here before touching these particulars at large Therefore the Church of Rome is the Church of God and under his covenant and hath some of the Lords postes ordinances yet remaining in it though mixed with their own inventions c. And if the church of Rome be thus then the church of England much more which is already much purged by the mercy of God frō the apostasie iniquitie abominations of the church of Rome Otherwise also what vvill become of these men themselues who eyther haue no other Baptisme but that vvhich they had in the churches aforesaid or if they take another unto themselues run a vvhoring after their owne inventions vvithout any vvarrant of the word of God as I haue shewed here before pag. 27 c. 2. If the churches of Rome and England be not under the covenant of God but divorced from the Lord c. then is there no salvation for any in those churches For out of the covenant of God there is no salvation They vvhich haue not God to be their God in Iesus Christ cannot be saved And they vvhich are not under the covenant of God haue not God to be their God in Iesus Christ Esa 43 11. with Act. 4 12. and Gen. 12 3. and 17 7. Act. 2 38 39. and 3 25 26. and 15 11. and 16 31. Joh. 14 6. 2 Cor. 6 14 18. Rom. 9 24 25 26. and 11 25 26 27. Gal. 3 8 15 18 26 29. 1 Tim 2 5. Now touching these churches themselues great difference is to be observed For the church of England the case is far more evident and vvithout al colour of question seeing they doe freely and fully acknowledge justification by faith onely in Iesus Christ without any opinion of the merit of works or intercession of Saints departed c. For the church of Rome there is farre more difficultie where both the merit of works intercession of Saints and the Popes pardons purgatorie with many other notable errors are taught and defended Yet considering that they professe and hold * Rhemes Annotat. upō 1 Tim. 2 5. Christ by nature to be truely both God and man to be that one eternall Priest and redeemer which by his sacrifice and death upon the crosse hath reconciled us to God and payed his blood as a full and sufficient raunsome for all our sinnes himself without need of any redemption never subject to possibility of sinning againe to be the singular advocate and Patrone of mankind that by himself alone and by his owne merites procureth all grace and mercy to mankind in the fight of his Father none making any intercession for him nor giueing any grace or force to his prayers but he to al none asking or obteyning eyther grace in this life or glory in the next but by him Considering I say that thus they professe although herevvith they haue many great errors and corruptions as I noted before by which they are generally seduced and perverted yet vvho dare say but that God
Latimer c. latter Angels vvitnesses that follovved after called others and vvere called themselues to separate from that estate and to returne to the auncient faith and vvay wherein the churches were set of old Which also hath ben yet is performed by degrees As vve find that Luther Calvin Latimer Bradford the godly vvith them vvent further then John Wickliff John Hus Jerome of Prage and others before them Also that the Church of England goeth further in many things then the Lutherans And that the other reformed churches proceed further then the church of England though yet al the corruptions of the apostasie be not vvholly taken avvay and the churches brought to that heauenly synceritie wherein they vvere planted by the Apostles at the first vvhereunto vve ought all earnestly to striue what in us is knovving that this estate is not atteyned all at once and that those churches which are most freed from the corruptions aforesaid come nearest to the auncient integrity of the vvay of God are the most partakers of this grace and heauenly blessing of the Lord. IX That furthermore by the consideration of the Temple with the severall parts places and uses thereof we may obserue a double consideration of the estate and communion of the Church and people of God The one here on earth the other in heauen And that vvhich is on earth to be also tvvo fould the one outward and visible the other more invisible and inward The outvvard and visible signified by the Court of the Temple vvhich was outward vvhither all Israell came noting the churches outward estate and communion vvith God in the visible assemblies thereof The inward and invisible signified by the sanctuarie and holy place which were inward whither the Priests onely had accesse noting the more invisible estate and communion vvhich the elect and faithfull haue vvith God in spirit and trueth being made Priests unto God in Iesus Christ And lastly the estate cōmunion had vvith God in heauen signified by the most holy place where God dwelt between the Cherubims * Hebr. 9 7 24. whither onely the high Priest came once a yere not vvithout blood ‡ Exo. 28.6 29. carying on his brest and shoulders the names of the tribes of Israell graved in precious stones and so presented them before the Lord noting †Hebr. 3 1. and 9 24. and 10 19 20 21. Ioh. 14 2 3. our accesse to God in heauen by Iesus Christ the high Priest of our profession who appeareth before God for us hath many mansions prepared in heauen for us that where he is there may we be also X. Finally that as they vvhich vvent into the inner parts of the Temple did passe as I noted before through the outvvard Court and yet not all that come to the outvvard Court did or might passe to the places of the Temple that were more inward Sal. Song 1 7 8. Act. 2 47. so they that vvould be partakers of Gods heauenly favours and blessings here and for ever should what in them is use the meanes and benefit of the outvvard estate and communion of the Church of God on earth and yet also not all vvho enjoy the benefit of the churches visible estate are partakers of the invisible graces and eternall salvation of God but onely the elect and those that are truely godly Yea that the outvvard Court and City to be troden upon is subject to be giuen unto apostates and persecuters that for a long time together vvhen yet all this time the elect and faithfull passing through these to vvithin being sanctified and approved of God are still preserved and protected by him and in the end are called from earth up into heauen These novv are the things vvhich I thought here to note by this occasion Which are likewise for the most of them observed and acknowledged by the best of the Protestant vvriters generally Yea also some of these men themselues vvith vvhom we haue to deale do thus understand and apply that vvhich is here spoken of the Court and holy City as in their ovvne vvritings may be seen And because the point is of waight for the matter in hand I vvill here therefore before I proceed further note downe their owne words wishing the Reader vvell to obserue them as follovveth When M. Sm. in a treatise of his wrote thus ‘ M. Sm. diffe p. 20. and 21. As the holy place with the Altar and Priests did properly signify the Church worship and Saints Rev. 11 1. 1 Pet. 2 5. under the nevv testament so the court without the holy place whither al the people came and the typicall service performed there did signify the confused assemblies of Antichristian persecuters and their ceremoniall worship Rev. 11 2. which the spirit in that place calleth Gentiles or heathen in those respects M. Ainsw answering him after he had shewed some misconceits of his about the Tabernacle and things perteyning thereunto proceedeth then further in his answer on this sort saying * M. Ain defence of Script p. 12 13 14 15. His eye sight fayled not so much in the shadovv as his heart vvas blynded in the shadowed thing For he maketh the tabernacle altar and Priests to signifie the church worship and Saints under the new Testament the court of the Tabernacle he will haue to signifie the assemblies of Antichrist the Israelites there assembling to signifie the Antichristian persecurers c. Behold unto what great iniquity he abuseth the word of God ‡ Note how M. A. speaketh of Israel here The body of the Church of Israell †Exo. 4 22 the son and first borne of the Lord †Psal 135 4. his chosen and chief treasure “ Deu. 7 6 7. precious unto him aboue all peoples of the earth on vvhom he set his loue †Deu. 33.26 riding upon the heauens for their help and on the clouds in his glory a people †vers 29. blessed saved by the Lord the shield of their help and sword of their glorie this people he maketh to signifie the Antichristian persecuters hated of God children of the Divel for whose overthrow confusion Christ ‘ Rev. 19 11 21. rideth on the heauens in his glory with a garment dipt in blood and a sword for to slay them and fill all the foules of the ayer vvith their flesh c. The Lords ‡ Lev. 6 16 holy Courts wherein they that dwelt “ Psa 65 4 were blessed for which the soules of the Saincts “ Psal 84.2 10. longed and fainted counting one day there better then a thousand othervvhere is now made to signify the Synagogue of Sathan and place vvhere the Divell dwelleth c But what may we thin◠induced M. Sm. to this impietie Euen Satan deceived him by one place of Scripture which †Pag. 21. he citeth in his book viz Rev. 11.2 where Iohn was willed in a vision to
139 14 16. c. with Jam. 1 18. Joh. 1 11 13. and 3 3 8. and 10 28 29. 17 6. Tit. 3 3 7. 3. The case and dealing of our first parents Adam and Eue vvill make the point more cleare They before they fell had freedome of vvill and abilitie unto good But vvhen once they had transgressed al pronenes to evill vvas found in them but free will and povver unto good novv they had not Read and mark the historie vvel as it is described by Moses Gen. 3 7. c. They knew novv they vvere naked not onely in body but in soule also which vvas deprived of the righteousnes and holynes which formerly they had according to the image of God And vvhat doe they They sevve figge leaues together and make themselues aprons But this concerneth but the body What care vvas there now of the soules nakednes They neyther seek to God no nor when God of his mercy commeth dealeth vvith them doe they sincerely acknovvledge their sinne and aske mercie of the Lord but they put it off from themselues and colour and cloak it what they can c. The Lord thus shewing in them unto all that all vvhich we doe or can doe novv of our selues since the fall is but to cloak and cover our sinnes as vvith figge leaues So farre are we from having freedome of vvil povver of our selues to take or haue them taken avvay unlesse God renew our hearts and vouchsafe his grace and mercie unto us in Christ And note vvithall that if any sinners had free-will or povver unto good since the fall it should haue ben our first parents vvho as all acknovvledge had it in their integritie vvhereas their posteritie †See here before pag 24. are borne in sinne according to their image Gen. 5 3. Psa 51 5. not according to the image of God vvherein they at first were created Gen. 1 26 27. 4. Christ also teacheth that no man can come unto him except the father dravv him and giue us unto him Ioh. 6 44 65. and 10 29. and 17 6. It is the Father vvho maketh us meet to be partakers of the inheritance of the Saints in light who hath delivered us from the power of darknes See also Act. 26.15 18. Esa 42 7. Zach. 9 11 Mat. 6 23 and Ioh. 1 5. translated us into the kingdome of his deare sonne Col. 1 12 13. Where vve may obserue further to this purpose that the word CLEROS used by the Apostle signifieth a lot or inheritance that commeth by lot Which also may teach us that this renevved estate is the Lords free gift and his gracious vvork and disposition and not ours as the very nature and use of a lot doth plainly manifest Lev. 16 8 9 10. Num. 34 13. vvith Ezec. 47 13 22. Josh 14 2. and 15 1. and 19 1. Prov. 16 33. Ionah 1 7. Act. 1.26 and 13 19. and 26.18 Psa 16.5.6 Ephes 1 11. vvith Col. 1 12. 5. Moreover saving faith is vvrought in us by the Lord euen by the working of his mightie power which he vvrought in Christ when he raised him up from the dead Ephes 1.17 19.20 Col. 2 12 13. Therefore it neither dependeth on the povver of our vvill nor vvhere God vvil work it can be overcome by the untovvardnes and corruption thereof but is the free gift and vvork of God effectually vvrought in vvhom it pleaseth him Ephes 2.8.9 Phil. 1.29 and 2.13 Joh. 1.11 13. 2 Thes 1.11.12 Ier. 31 18. 2 Cor. 4.6 2 Tim. 2.25.26 Heb. 12.2 compared with the Scriptures aforesaid 6. They also vvhich haue saving faith in Iesus Christ are made members of that mysticall body vvhereof Christ is the head Ephes 1.3 22.23 and 4.15.16 Col. 1.18.19 and 2.19 1 Cor. 12. c. Therefore as in the naturall body the disposition of the members in this or that place to this or that use is not of themselues but vvholly according to the vvill of God as it pleaseth him to dispose them 1 Cor. 12.18 so also in the mysticall body of Christ the placing of the members therein is not of our selues or at the vvill of men but vvholly according to the vvill good pleasure of God For which see the Scriptures before alledged and the treatise of Gods decree of election here spoken of before pag. 221. 7. We are by nature dead not half dead or partly dead in sinnes and trespasses Ephes 2.1.2.3.5.12.13 22. Col. 2.13 Ioh. 5.25 Therefore it is not of us or in the povver of our vvill to quicken or convert our selues spiritually as it is not in the vvill or povver of a dead man to quicken himself naturally or to raise up himself unto life againe The vvaters of the sea vvhereof Ezechiel speaketh called the dead sea vvhere Sodome and Gomorrha stood are healed not by any thing in or of themselues but onely by vertue of the living vvaters vvhich come into them out of the house of God Ezech. 47 1 8. c. Zach. 14.8.9 vvith Rev. 22.1.2 And vvhen Lazarus vvas dead he vvas raised up againe not at his ovvne vvill or by any povver in himself but onely of the grace and by the povver of our Lord Iesus Christ Ioh. 11.14 44. So likevvise it is not of our selues or in the povver of our ovvn vvill but of the grace and by the povver of God to quicken and raise us up unto life vvhen vve are dead in sinnes trespasses As vve are taught in the Scriptures aforesaid and other the like When I passed by thee saith the Lord to Israel and savv thee polluted or giving thy self to be troden under foot in thine owne blood I said unto thee when thâ—â— wast in thy blood Liue yea I said unto thee when thou vvast in thy blood Liue. Ezec. 16 6. Where marke that he speaketh and repeateth it againe and again I said unto thee when thou vvast in thy blood Liue. The like againe may be observed in the dead bones vvhich were quickned by the Lord as Ezechiell likewise sheweth Ezech. 37.1 14. 8. The Scripture also and experience teacheth that vve are flesh and the verie thoughts and imaginations of the heart of man are onely evill continually euen from his youth Gen. 6 3 5. and 8 21. Psal 14 2. with Rom. â— 9 10 11 12 19 23. 1 Cor. 2 14. 2 Cor. 3 5. Mat. 6 23. John 3 6. Galat. 5 17 19 20 21. Iude v. 18 19. Our vvill is become the servant of sinne seeing we our selues are the servants of sinne and free from righteousnes the children of wrath and disobedience fulfilling the will of the flesh and of the mynd yea being in the snare of the Divell taken aliue captiue by him at his vvill Rom. 8 20 23. 3 10 11 12. Ioh. 1 13. and 8 34. Ephes 2 1 2 3. 2 Tim. 2 26. Tit. 3 3. Col. 1 21. A corrupt tree cannot bring forth good fruit Mat. 7 18. Iob. 14 4. Man is
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