moreover it be not good needful in such cases to obserue how the Scripture speaketh diversly of things in divers respects vvhereof I gaue sundrie instances Against vvhich though he vvould seem to except what he can yet he doth directly yeeld unto it and that so as himself affirmeth here †Pag. 96. that things are often in the Scriptures spoken in divers respects without observing whereof men shal erre infinitely Which vvhether he haue not done in his plea about the Baptisme and Church of Rome let himself consider and others judge 14 Whereas for a conclusion I inferred that if the things aforesaid the like about apostate churches and the mixture of mans inventions with Gods ordinances in apostasie be distinctly and carefully regarded they may be through the mercy of God some good meanes to stay people from Anabaptistrie and other yll courses by the consideration of the things that are to be observed on the one hand and to bring men more soundly to separation from the apostasie of Antichrist by the consideration of the things to be observed on the other hand Advertis pag. 65. this he ‘ Pag. 92 97. passeth by which both he and his followers had need to regard othervvise then hitherto they haue done if they vvil walk soundly syncerely in the truth as they ought to doe 15. And whereas I noted that I had observed and written somewhat tending this vvay long since as may be seen in the Answer to M. Ja. p. 7. where I spake of a double consideration of Christians in one respect true and in another false c. himself knoweth that then both he and his followers could well like of this manner of speach distinction touching the same persons in divers respects vvhereas novv if like speach be used in some other respect or occasion they can make no end of their outcries evil dealing by word †P. 76 to 97. besides his letters c. vvriting thereabout If there were no other thing in them but this their dealing they might hereby consider with themselues that somevvhat doubtles is amisse vvith them novv othervvise then heretofore But they know we are acquainted with other things besides concerning thē 16. Moreover vvhereas I noted that in the book aforesaid I had also vvritten of salvation now had in the church of Rome Pag. 13 Pag. 97. and 47. which necessarily implyeth the people of God and his covenant to be there because that whosoever are saved they are the people of God and under his covenant in Christ he fynding no ansvver or cavill hereabout saith now here that they deny not but there may be of the elect in all false Churches euen as Sathan hath his reprobates in the true churches And that he holds it presumption for any to limit God by how smal meanes or measure of faith and knowledge he will saue a man Yet here before he hath often affirmed again and again that the church of Rome hath not ‘ P. 70 71 72 80 81 95 96 c the covenant of God the covenant of grace the people of God the baptisme of Christ the signe and seale of forgiuenes of sinnes and life eternall c. And hovv then should salvation be had in that church seeing there is no salvation to any that are out of the covenant of grace no salvation but to the people of God no salvation without remission of sinnes Doth he not novv then eyther contradict himself or fall in deed into that presumption vvhich he disclaymeth in vvords And mark vvithall that though I speak expresly of the Church of Rome and of the people of God his covenant to be there yet he doth not thus speak or acknovvledge particularly of that church but useth some generall words about the salvation of Gods elect whether for an evasion hereafter or for that already he perceiveth if he should so speak and acknovvledge it in particular concerning that Church his contradiction vvould be more evident unto al or for vvhat other cause himself knoweth best and time may manifest more 17. Neither is this to be omitted Pag. 97. that to haue the more colour evasion he saith God expressely said when he made Israell his peculiar people that yet †Exod. 19 5. al the earth was his which are the words saith he of the covenant * Ezech. 16 8. generally And for this he citeth Ezech. 16 8. with Exod. 19 5. But vvhat now is it that he meaneth hereby If by the covenant he meane the covenant of grace for salvation whereof we treat and think that all people of the world in all ages and places of the earth are under it vvhat differeth this from the opinion of the Anabaptists and of the Arminians also touching generall redemption If he speak not of the covenant of grace vvhich is for salvation all may perceiue he speaketh not to the point in hand 18. And finally how he useth or rather abuseth the Scripture hereabout vvho can not discerne The Lord by the Prophet in the place which he citeth saith to Ierusalem when I passed by thee and looked upon thee behold the time was the time of loue that is the time of mariage and I spread my skirt over thee taking thee to be my wife under my protection and I covered thy nakednes yea I sware unto thee and entred into a covenant vvith thee to wit the covenant of mariage saith the Lord God and thou becamest myne that is my wife Ezech. 16 8. Thus also the Lord hath dealt vvith the church of Rome Rom. 1 7. as himself acknowledgeth divers times in this Treatise Animad p. 84. and 98. c. But is this novv the case and estate of all the earth with the Lord Are al in the world become the Lords wife church and people in the covenant of mariage c. Or vvas all the earth so and did the Lord so intend it vvhen he said to Israell all the earth vvas his Exod. 19 5. Othervvhere the Lord saith that * Deu. 10 14. Psal 115 16. the heauen and the heauen of heauens is the Lords and that ‘ Psal 50 10 11 12. every beast of the forest is his and the cattell upon a thousand hils that the vvild beasts of the field are his yea that the world is his and the fulnes thereof Shall vve therefore think that the heauens vvild beasts cattell and vvhole vvorld are the vvife and church of God in the covenant of mariage with him as Ezekiel speaketh of the Ievves in the place vvhich here he alledgeth and by vvhich he vvould perswade us that these are the vvords of the covenant generally But I vvill not follovv this any further neyther the abuse that he hath of other Scriptures every where which vvere endles to prosecute in particular Onely let him consider with himself how sinfull a thing it is thus to abuse the vvord of God and to take his name in
to this head another new head wherupoÌ„ it is called papal or popish wherin it may likwise rest with al. The calling is to God alone in the church of Rome there is calling to others with God the calling upoÌ„ theÌ„ There the calling is by the spirit Scripture alone whence it receiveth the ministerie delivereth nothing more then that which it hath received from the Lord here it receiveth a ministerie from the spirit of Christ and of the Pope from the Scripture and the ragged traditions of men there finally the persons things and actions are caried according to the doctrine of the spirit and the Scripture onely here all things are taken and exercised out of the Popes changeable shop and at his beck as they say they stand and fall So all the marks on Gods behalf are in it but for it self on it own part as they say there is no mark intire no marke that is not corrupt by the papall poysonfull sorcerie and the order of all things most miserably perverted For which cause in Lyons in France a certain Frier did merrily preach to the people when he sayd the Hugonots for so they are called in France did consent with the church of Rome in all their articles of saith but there was one shrewd word the word Onely at the crack whereof war was in â—indled for they beleeue onely what the rule of faith hath out of the holy Scriptures but the church of Rome requireth more unto faith then is eyther conteyned in the rule of faith or in the holy Scriptures because such is the authoritie of the church And this also These things being well understood all men will easely perceiue how that Church in respect of God or on Gods part is yet a church but of it self is most corrupt and verie neere to destruction But here doe arise two doubts and difficulties by which the minds of many are troubled The first doubt is what we are to judge of the members of that church The latter what the dutie of them is who are in that church and see the great corruptions thereof To the first question we answer on this manner A threefold judgment had need meet together in this cause And this the first of trueth the second of charitie the third of prudence or wisdome The judgment of trueth is of the common condition of the church by which we judge from the calling of God that as yet she is a church The judgment of charitie is of the severall members of the church by vvhich we presume they be members of the church whiles they be called with the calling from God and are in this way as David calleth it Psal 2. The judgment of prudence or wisdome is that by vvhich we discerne and distinguish persons things actions divine from humane good ones from evill true ones from false and the degrees of these also amongst themselues For as of things and actions so also of persons some are corrupting through ignorance infirmitie or malice wholly or in part others are corrupted euen in the simplicity of their hearts as the Scripture speaketh and of these there are a great number of whom it were ungodly to esteeme that they were not of the church of God Of such as doe corrupt we must take heed Mat. 7. of the corrupted who are corrupted yet still we must haue compassion But the Church verely is not to be judged of the maner of either of these for Christ saith not ye shall not know the church but by their fruits of doctrine and life ye shall know them Mat. 7 20. And without doubt they doe very unwisely who judge of the trueth of a church by the particular life or doctrine of any men who ever they be especially of private men for the calling of God maketh the church not the assenting answer of the men that are in it as on the other side the Church ceaseth not to be a church for the refusall or deniall of men wheresoever the calling of God is Now let us come to the second demaund What is the duetie of those wilt thou say that are in the popish church and see the grievous corruptions of it And some clauses here Their dutie is such as of those children which dwel together with their adulterous mother for God hath used this similitude in Esay and Ieremie as we haue seen before A wise sonne vvill euen from his heart abhorre the sinne of his mother he will with speach and signe call back his mother from evill and he will absteine himself from it and in all things he will cleaue to his father he will stand to his judgment he will obey his will and while he can by reason of his mother he will cleaue unto her next after his father but when and whiles by reason of her he can not doe it with good conscience for the spiritual and bodily injurie of her he will betake himself into the chamber of his father Closet or inner room where also is the church the mother of us all Gal. 4 26. For this is not a good consequent if one depart from this or that church therefore he doth altogether depart from the church He doth but trifle that doth so from a particular conclude universally A part of the flesh if it be divided or cut asunder from another part by a wound received is not straight way to be thought to be separate or cut of from the whole body for it is cut asunder and the mouth of the vvound openeth but neyther part is therefore disjoyned from the bodie A godly sonne therefore ought to cleaue to his father and mother jointly so long as with good conscience he can but because he cannot with sound faith and conscience haue fellowship vvith the unfruitfull works of darknes Eph. 5 11. he rather leaving his mother cleaveth to God his father and our Lord Iesus Christ then that he vvill defile himself with those foule deeds of his mother And these passages following to the end And this did our auncestors religiously whom the popish tyrannie for some ages hath exercised The godly which were at Rome and other where in the Church which they call the Romane church abusiuely first learned to abhorre euen from their soule the sinnes of their mother when once they began to haue right understanding by words and signes they modestly called her back from her naughtie deeds whiles she would beare them they carefully absteyned themselues from all communion of evill yet in all things cleaving to their father from whom in whom by whom and for vvhom are all things standing to his judgment and obeying his will finally they did so long cleaue to their mother next after their father vvhilst by her they could so doe with intire faith and conscience and their owne salvation But when they could not longer with good faith and conscience so doe by reason of the violent tyrannie the spirituall
of Rome and other churches be Christian churches or not and then let all consider thereof indifferently that so the trueth may be found out according to the vvord of God whatsoever other opinions or prejudice vve haue had to the coÌ„trarie heretofore And hitherto of these expositions of this Scripture Next whereas upon the understanding of this Scripture aforesaid I brought in tvvo consequences shevving hovv it would meet vvith and convince the errors both of the Papists and Anabaptists c. this Opposite setteth himself to withstand in both what he can The first was this that by the Temple of God 2 Thes 2 4. understanding the church of God it vvil follovv that Antichrist should sit in the church of God and is there to be sought found and not among the Ievves Turks Pagans and the like as the Papists and others vvould perswade us To this he opposeth saying it is a fallacie from an insufficient division because all out of the true church are not Ievves or Turks or Pagans but there is a fourth to make up the mease euen popish Antichristians among whom the man of sinne is to be found c. Where omitting that he setteth not down all my vvords first I obserue that now he maketh the Popish Antichristians to be the Temple of God vvhere Antichrist is to be found and but erewhile he told us that by the Temple of God vvhere Antichrist sitteth as God is to be understood Gods church and people invaded and destroyed by Antichrist So as eyther he thinketh the popish Antichristians to be Gods church and people or els he forgetteth and contradicteth himself extreemely Secondly let him tell us vvhether the popish Antichristians of whom he speaketh be Christians in the church of God or not If he say they are Christians and in the church of God he giveth us the cause and doth but use fallacie to deceiue the simple by the terme of popish Antichristians our question now being of the Temple of God vvhere Antichrist sitteth and so of fynding him there among †How in other respects they are or may be termed popish Antichristians or otherwise I doe not here stand upon Christians and not among the Ievves Turks Pagans and the like If he say they are not Christians nor in the church of God hovv then will he shevv that Antichrist is to be sought found among them seing he is to be sought and found in the Temple of God Thirdly I aske vvhen and vvhere those popish Antichristians begun yet are of vvhom he speaketh Also whether they vvere popish Antichristians and not the churches of God before Antichrist invaded and sate among them or became to be such aftervvard If he say they were so before let him tell us vvho they vvere and shevv that such then was their estate If he say they became so aftervvard let him then tel us what they vvere before whether Christians and the church of God or not how long it vvas aftervvard ere they ceased so to be and vvho they are of whom thus he speaketh remembring still to distinguish betvveen Antichrist and the Temple of God vvhere he sitteth Fourthly let him remember how yll he took it when M. Sm. speaking of Rev. 11 2. applied the Court of the Temple to the assemblies of Antichrist Which interpretation then he called ‘ Def. of Scrip. p. 12 13 14 15. impietie dotage his fancie blyndnes of heart abuse of the â—ord of God c. If he could not endure that he should so interpret the court of the Temple spoken of by Iohn how is it that now himself thus expounds the Temple of God spoken of by Paul to be popish Antichristians If it were then impietie dotage a fancie blyndnes and abuse of Gods word so to expound apply it what thinks he it is novv Fiftly where he saith further that in the true church Antichrist the man of sin hath sometimes ben found raunging as a wolf but not reigning as a God which in his own Temple he doeth First I aske what true church it is whereof thus he speaketh that the man of sinne Antichrist hath ben found raunging therein as a wolf Secondly note how now he understands sitting as God to be reigning as a God vvhich here before he understood to be invading and destroying Thirdly how that vvhich the Apostle calleth the Temple of God he stil calleth the Temple of the man of sinne Antichrists ovvn Temple c. Where in vvhether he doe not use fallacie let himself consider others judge Finally touching this Scripture this clause thereof how ever he oppugne what we propound let him yet obserue how others doe understand and apply it Whereof I will here giue but one instance More may be produced hereafter M. Calvin vvriting upon these vvords in the Temple of God noteth this ‘ Calv. in 2 Thes 2 4. By this one vvord is their errour yea their sluggishnes sufficiently refuted who doe therefore account the Pope to be the Vicar of Christ because he hath his fear in the church howsoever he cary himself For Paul placeth Antichrist no other vvhere then in the very Sanctuarie of God For he is no outward enemie but an home-bred or household enemy which under the very name of Christ oppugneth Christ But it is demaunded how a denne of so many superstitions may be called the church which ought to be the pillar of trueth I answer that so it is called not because it reteyneth all the qualities of the church but because it hath somewhat remayning Therefore I acknowledge it to be the Temple of God wherein the Pope ruleth but profaned with innumerable sacriledges Calv. in 2 Thes 2.4 And thus doe other the best vvriters both old and new understand this Scripture of the Church of God So as his opposition is not onely against us but in deed against the best vvriters in all ages And hitherto of the first consequence which I inferred upon the understanding of this Scripture aforesaid vvhich more specially concerneth the Papists and others likewise mynded thereabout Another consequence also I inferred upon the same ground against the Anabaptists and such as incline unto them herein Namely that by the Temple of God spoken off 2 Thes 2 4. understanding the church of God it wil follovv that Antichrist should sit in the church of God and that therefore he is there to be found and doth not wholly take avvay the church of God every truth ordinance of the Lord as Anabaptists and such as are herein Anabaptistically inclined would bear us in hand To this he answereth Neyther did the Divel take away vvholly every trueth and ordinance of God from among the heathens but they reteyned many rites of Gods worship received from their Fathers as ‘ Animad p. 70. before is noted But vvhy now saith he not that the Divell took not away vvholly the church of God from among the heathens Why leaveth he out this
much strengthning of the Anabaptists in their erroneous opinions and courses but he blameth and oppugneth the comparing of the church of Rome vvith Israel saying They doe but roll the first stone saying the same things comparing Antichrists church vvith Israell vvhereas the holy Ghost compareth it vvith * Rev. 11 2 8. 17 5. the Gentiles euen the most vile the Sodomites Egyptians Babylonians and heathen Romanes Pag. 84. The like he hath againe in pag. 85 and often in his treatise Where marke not onely hovv he strengthneth the Anabaptists hands but useth also the Anabaptists language and ansvver When M. Clyfton to approue the reteyning of baptisme received in the apostasie of our forefathers alledged the example of circumcision received in the apostasie of Israell M. Smith then opposing returned this ansvver †M. Sm. charact of the Beast p. 48. that the apostasie of Antichrist is deeper then the apostasie of Israell for first saith he Antichristians are not called Israelites but Babylonians Egyptians Sodomites Gentiles in the RevelatioÌ„ whereby the holy spirit of vvisedome giveth us to conceiue that he doeth account the apostasie of Antichrist equall to Paganisme it self yea to the very vvorst kind of Paganisme c. Novv let the Reader compare these together and then let him consider vvhether M. Ainsvvorth doe not in deed plead the Anabaptists cause and that also after their manner and almost vvith their very vvords As touching the point it self I haue ‘ Pag. 129 135. c. already out of the Scriptures shewed how the word Gentiles may here be understood vvhich I need not repeat Yea M. Ainsw himself shevveth * Annoâ— on Psa 59.6 54 5 othervvhere though now he forget it that by this terme of the Heathens David understandeth the Ievves that were wicked and persecuters c. Psal 59 5. And the Prophets often compare ‘ Esa 1 10 Jer. 23 14. Ezech. 16 3 45 46. c. Hos 12 7. Amos 9 7 the Jevves to them of Sodome and Gomorrah to the Canaanites Ethiopians Philistines Syrians c. Wil he therefore conclude hereupon that they were not the Church and people of God Not to speak how the Scripture also describing the iniquitie of Antichrist the estate of the Church of Rome and other Christian churches in apostasie hath reference often to the estate of Iudah and Israell as I haue shewed more largely †Pag. 127. c. here before Which alone is sufficient to convince both M. Ainsw and M. Sm. answers and the Anabaptists errors hereabout 4. He grants that in Pauls time the church of Rome was set in the way of God and soone after fell into apostasie Pag. 84. Pag. 84. 85. And yet in the next page he saith the ordinances of God vvhich are still reteyned in that church are stollen as vvhen a thief steales a true mans money Pag. 85. Wherein he contradicteth himself hardeneth the Anabaptists And is in some respect as if he should say wheÌ„ an honest man having money in his purse that is truely gotten becommeth afterward a thief and stealeth some goods of other mens the money which he had before and still hath is stollen money because the other goods are yll come by which he getteth afterward by unlavvful meanes Or rather thus as if he should say that vvhen an honest woman becommeth an harlot now all the goods vvhich lavvfully she had before still reteyneth are stollen goods Thus if he vvere the judge she should be condemned not onely of adulterie but of theft And note moreover that when a thief repenteth he may not keep but must restore againe all the goods he hath stollen Accordingly then by his doctrine if the church of Rome should repent as Iudah often did of her adulteries and when any of that church novv doe repent and forsake that apostasie they should not reteyn the baptisme other ordinances of God vvhich that church hath but should presently part with them and no longer keepe them seeing they are stollen goods How could you ever be thankfull ynough to M. Ainsvv O ye Anabaptists for thus pleading your cause if your opinions were good and his arguments and ansvvers sound thereabout Pag. 85. 5. The like errour and iniquitie he falleth into againe vvhiles he matcheth baptisme the other ordinances of God reteyned in the church of Rome with the feasts worship and sacrifices of the heathen †Ephes 2 11 12. who vvere without Christ being aliens from the common vvealth of Israell and straungers from the covenants of promise having no hope and vvithout God in the world yea matcheth these things moreover vvith the Divel himself being transformed into an Angell of light Pag. 85. What miserable assertions are these and merely Anabaptisticall Certaine it is that the apostasie of the church of Rome and iniquitie of Antichrist is extreemely sinfull yet alvvaies we should remember in cases of apostasie as in Israell and Iudah to put difference betvveen the ordinances of God that still are reteyned in such estate and the inventions of men that are taken up of themselues and mixed vvithall Which this man not regarding though it be shewed him vvhiles he vvould shun the gulf of Poperie runs his leak bark upon the rocks of Anabaptistrie P. 86 92. 6. He maketh a large discourse touching Israel wherein he hath many truths which vve also hold and urge But yet notwithstanding he hath also some sleights errors contradictions mixed withall Whereof take these for instances I. That setting down my vvords he omitteth some special clauses of waight As namely vvhen I speak of ‡ Advert p. 60 and 61. a double consideration about the covenant of God made with his people I declared it thus * These clauses he omitteth Animadv pag. 86. one in respect of the Lord himself on the one part the other in respect of the people taken into covenant by him on the other part Deut. 26 17 18 19. Iudg. 2 1 20. And again that in these tvvo respects * These clauses he omitteth Animadv pag. 86. sometimes having reference to God sometimes to Israell may there many things be observed to be spoken diversly Pag. 87. c. II. That he oppugneth this diversitie of consideration hereabout whereof I haue spoken sufficiently ‘ Pag. â—6 111 c. here before Which double consideration vvhether it be not necessarie to be observed for the right understanding of the Scriptures and the estate of Israell and other churches let the vvise of heart judge As also whether he doe not in some things speak so about the covenant as may establish the righteousnes of works in some respect Alvvaies remembring that the covenant of God wherof vve speak is this that the Lord said to Abraham I wil be a God unto thee to thy seed after thee And again I will be your God and you shal be my people Gen. 17 7. 22 18. Hos 2 23.
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 ‘ 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 †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 ‡ 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 †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 †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 †Ibid. sect 12.
divers vvords and the same vvords diversly about these matters Which may wel be observed likewise for the better understanding of Christs speach in Mat. 18 17. 5. As also that by the ordinance of God the deciding of causes and judging of persons is to be by the Rulers and Iudges deputed by God according to his word and not according to the voyces of the people or multitude of them c. Deu. 1 16 17. and 16 18. vvith 1 Cor. 6 4 5. and Deu. 17 8 11. and 19 17. Exod. 18 15 16.21.22 and 20 12. and 23.2 1 Sam. 2.25 2 Chron. 19 5 11. Mat. 5 22. 1 Tim. 5 17. Heb. 13 17. 6. And that the Elders and Governours are dayly to attend hereunto as there is occasion and for this cause among other are to haue maintenance double honour of the Congregation vvhereas the other men haue their other imployment at home and abroad the women are to keep at home and looke to their household affaires c. Exod. 18 13 21 22. Deu. 1 16 17. and 25 4. Prov. 31.23.27 Acts 20 17 28. Rom. 12 8. 1 Thes 5 12 13. 2 Thes 3 10 12. 1 Tim. 5 17 18 19. Tit. 2 4 5 15. and 3 10. 1 Pet. 5 1 4. 7. Also that the Elders sitting publikely at a knovven time and place may heare and judge the causes of their brethren if the parties and witnesses be present though no other of the people be then and there with them Deu. 1.16.17 and 19 16.17 1 Sam. 2 25. 2 Chron. 19 5 11. Mat. 5 22. 1 Tim. 5 17.19.20.21 Hebr. 13.17 Where againe may be considered that which I noted before hovv the Syriack hath BETH DINE the house of judgment where the Greek hath SyNEDRION the Councill or sitting of the Elders Mat. 10 17. And moreover that we read the people were hearing of doctrine in the Temple whiles the Synedrion Governours vvere otherwhere assembled together Act. 5 20 21 22 25 27. c. 8. Besides that as of old so still the Eldership consisteth not onely of Ministers but also of the Elders of the people such as are chosen out of the people by the people and for the people in this behalf And that therefore this doeth no more take avvay any right or povver of the people now then it did of old but doeth rather in deed establish and confirme it still and shevv us how to use it aright as in Israel heretofore notwithstanding any differences between our estate and theirs in other respects Jer. 19 1. 2 Chron. 19 8. Ezech. 44 15 24. Deu. 1 13 15. and 16 18. and 19 17. with 1 Tim. 5 17. Rom. 12 8. 1 Cor. 12 28. 1 Thes 5 12. c. 9. Neyther may we bring or admitte of any other understanding of this Scripture Mat. 18 17. then such as agreeth with Moses and the Prophets Esa 8 20. Mat. 7 22. Luke 16 29 31. Act. 26 22. Hos 8 12. Mal. 4 4. 2 Tim. 3 16 17. For Christ came not to destroy the Lavv and the Prophets but to fulfill them And the Pharisees would haue ben glad if they could haue had any such exception against Christ or his doctrine any way Mat. 5 17 18 19 20. c.. 10. Finally both the things here going before about private dealing with a brother that sinneth against us the taking of one or tvvo more with us that in the mouth of two or three witnesses every word may be established Mat. 18 15 16. and the things also following after in this verse where it is said Let him be to thee as an Heathen and Publicane Mat. 18 17. are spoken according to the Iewes phrase understanding And why not then also that which is in the midst betvveen both Considering withall that the speach vvas unto Ievves and spoken by Christ that lived among them and usually applied his doctrine and maner of speaking to their estate II. Of the Christian Presbyterie or assembly of Elders Next applying it to the estate of the Christian church whether then it may not also consequently be understood of the Christian Presbyterie congregation of Elders or fitly applied thereunto for these reasons follovving together with the former 1. That * Luk. 2 32 33. with 2 Sam. 7 16. Esa 16 5. Ier. 23 5. and 33 15 16 25 26. vvith 1 Cor. 12 12 27 28. Dan. 7 14 27. Mica 4 2 8. and 5 2 5. Ephes 4 11 12. 1 Thes 5 12 13. Christ being now set on Davids throne as Christ himself is answerable to David so †Psal 45 16. Esa 32 1. 2 Chron. 19 6 10. with 1 Thes 5 12.13 1 Tim. 5 17. Hebr. 13.17 Mic. 4.2.8 and 5.5 Christs officers may be considered as ansvverable to Davids and Christs people to his notvvithstanding the differences had betweene civill and ecclesiasticall estate or other the like 2. That not onely the universall but every particular church now is as Ierusalem in a due consideration thereof Whereunto therefore all carefull respect is to be had in the Ministerie vvorship order government in all things morall and perpetuall Psal 87 2 3. Esa 66 20 23. Jer. 3. 15 16 17. Ezec. 44 15 24. Mic. 4 1 2 8. vvith Mat. 26 17 29. 1 Cor. 5 6 7 8. 9 13 14. and 10 16 17 18. and 11 23 26. Rom. 12 3 8. and 15 16. Ephes 4 11 12. Heb. 13 8 17. Rev. 2. and 3. and 21 ch c. 3. That an Eldership or Assemblie of Governours for hearing and judging of causes betvveen brother and brother is an ordinance of God once established and never repealed and alway needfull to be had in the church of God For vvhich see the Scriptures here before alledged in this and the former chapter 4. That the Elders or Governours office it self is also morall and perpetuall not first and newly begun in the time of the Gospell but continued and derived from Israell to the churches of the Gospel for the substantiall divine spirituall and perpetual things belonging thereunto For vvhich also see the Scriptures aforesaid 5. That the grounds and duties of justice and good government for righteous dealing and judging betvveen a man and his brother are also morall and perpetuall Ibid. 6. That the very phrases used by the Greek Septuagint about the cases of death in Israell are by the Apostle used and applied to cases of excommunication in the church of Corinth 1 Cor. 5 13. compared with Deut. 17 7. and 19 19. and 21.21 and 22.21 And among the Iewes themselues vvhen they vvere under the heathen and could not put any from among them by death they did it by excommunication c. as M. Broughton observeth in his larger Explication of Rev. 11.1.2 and 13 11.12 pag. 109. and 177. and in some respect may be gathered by that vvhich is written Ioh. 18 31. vvith 9 22. and 12 42. and Luk. 6.22 7. That in Israell also such Elders as before time sate in
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 †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 †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
Kings of Assyria to be caryed thither To which purpose may be observed how a woman divorced or put avvay is termed one that is cast out or thrust forth to wit out of her husbands house Ezec. 44 22. Thus * Basting CoÌ„ment in Catechis quest 85. at the ende thereof some also think that excommunicates who are cast out of the church and so out of the house of God may after a sort be said for the time of their so abiding to haue a bil of divorce And all knovv that such are to be accounted members of the church though in sinne al the while their cause is a pleading til they be proceeded withall and cast out of the church that then also they are not to be esteemed as put out of the covenant of the Lord but from his house familie till they repent so as upon repentance they may and ought to be received againe into the Lords house and admitted to the churches communion as before And this without any nevv baptizing of them again which yet should be if they had beÌ„ put out of the covenant of the Lord. For baptisme is the signe of our entrance thereinto and the Lords seale of his so receiving admitting of us as circumcision vvas to the Iewes of old Likevvise vvhen Iudah was cast ou of the land and caryed away captiue to Babylon as God said to Ieremie concerning them †Ier. 15 1 Cast them out of my sight and let them goe forth and then after seuenty yeeres ‡ Ier. 29 10. Ezr. 1 1. c. according to Ieremies prophecie also returned again into the land they were not circumcised anevv neyther had the Lord put them out of his covenant though they had broken the Lords covenant themselues and were therefore thus chastised by him According as Ieremie in another place faith expressely “ Jer. 51 5. Israel hath not ben * ForsakeÌ„ as a widovv forsaken nor Iudah of his God of the Lord of hostes though their land was filled with sin against the Holy one of Israell Ier. 51.5 Which is the more to be observed considering the time vvhen Ieremie prophesied here spoken of before and the sundry things that here hee speaketh both of Iudah and Israell Jer. 50 4 5 17 18 19 20 33 34. and 51 5 19. with 10 16. and 3 6 25. Which being duly considered vvill meet with divers erroneous opinions that are conceived hereabout and vvill shew that the Lord vvas so far himself from breaking his covenant vvith them on his part as still from time to time he called them to repentance by his Prophets and by his corrections and chastisements and euen in this very thing when at the last he put theÌ„ out of his land avenged the quarrell of his covenant upon them as he had long before threatned by Moses against them Lev. 26 25. 5. Moreover in the ‡ Ier. 3 3. same verse heere cited by themselues Ieremie â—heweth that when for all the causes whereby backsliding Israel committed adulterie the Lord had put her away and giuen her a bill of divorce yet her trecherous sister Iudah feared not but played the harlot also so speaking of the idolatries of Iudah â—ery often and particularly both in this chapter and throughout his prophecy As vvhen he saith that †Jer. 3 3. she had an vvhores forehead and refused to be ashamed Yea that * ver 11. the Lord said unto him concerning her expressely The backsliding Israell hath iustified her self more then tretcherous Iudah Of vvhom also he testifieth that they forsook the Lord and burnt incense to other Gods worshipped the works of their owne hands Jer. 1 15 16. and 2 13 18. Saying to a stock Thou art my Father and to a stone Thou hast brought me forth v. 28. And according to the number of thy cityes are thy Gods O Iudah ver 29. Yea in the cityes of Iudah and in the streets of Ierusalem the children gather vvood and the Fathers kindle the fire the vvomen knead their dough to make cakes to the Queene of heauen to povvre out drink offrings to other Gods that they may provoke the Lord to anger Ier. 7 17 18. and 44 15 19. They haue forsaken me saith the Lord and haue estraunged this place and haue burnt incense in it unto other Gods vvhom neyther they nor their fathers haue knowen nor the Kings of Iudah and haue filled this place with the blood of innocents They haue built also the high places of Baal to burne their sonnes vvith fire for burnt offrings unto Baal vvhich I commanded not nor spake it neyther came it into my mynd Jer. 19 4 5. A conspiracie is found among the men of Iudah among the inhabitants of Ierusalem They are turned back to the iniquities of their forefathers vvhich refused to heare my vvords and theâ— went after other Gods to serue them the house of Israell and the house of Iudah haue broken my covenant which I made vvith their fathers Jer. 11 9 10. Shall vve novv therefore say of Judah as these men doe 〈◊〉 Israell that the Lord vvas not their God nor they his people that thâ—â— Lord brake the covenant on his part also vvith them that circumcisioâ— and the other ordinances of God reteyned in Iudah vvere not the Lord signes nor his seales of the forgiuenes of sinne but that they were in their use oâ— them false and deceitfull and no better then the ordinances of vvorship had among the heathen Then the Prophet ‘ Jer. 1 1 2 3 16. 2 2 28. Ieremie himself and “ Zeph. 1 â— 4. c. Zephaniâ— vvho prophesied at the same time against their corruptions * Esa 1 1 11 29 and 2 6 8. and 57 3 4 5. Esay all and †Mic. 1 1 5 9 13. 5 13 14. and 6 16. Micah who prophecied before against their idolatries and all th◠†Esa 8 16 17 18. and 66 5. Jer. 26 17-20 and 35 2. and 36 4 12 19. and 40 5 6 and 51 59 61. godly that vvere with them in those dayes members of that church had not the Lords signe of circumcision nor his seale of forgiuenes eâ— sinnes and of life eternall nor any other ordinances of God but such aâ— in their use vvere false and deceitfull and no better then the abominaâ—â—ons of the heathen Let him that readeth consider hovv ungodly and erroneous these opinions and assertions are 6. And obserue also how they shuffle together both Scriptures anâ— matters that are cleane differing one from another touching the poiâ—â—â— in question The other Scripture which here they cited before our oâ— 2 Chro. 15 3. vvas spoken ‡ 2 Chr. 15 1 2. 1 Chr 3 10. in Asaes time who was the †2 Chron. 12 16. and 14 1. third king froÌ„ Râ—hoboam in ‘ 2 Châ—on 10 chap. â— 1 Kin. 12. vvhose dayes the division was made by Ieroboam afâ—â—â— which
were not a mysterie of iniquitie as the Apostle calleth it but that all might easily discerne and avoyde it and on the other hand that none of that church synce the apostasie aforesaid should be saved Which apostasie some begin tvvo hundred yeres after Christ some three hundred yeres in Constantines time some four some fiue some sixe hundred yeres after Christ the Apostle Paul saith the mysterie of that iniquity wrought already in his dayes 2 Thes 2 7. Whereupon vvhat consequences vvould follovv if the assertions aforesaid vvere true such as are of heart understanding vvill easily perceiue Difference therefore as I haue noted before is to be observed put betvveen the church and the apostasie thereof betvveen the house of God and the pollutions thereof between the Lords posts thresholds and mans inventions and superstitions commingled therevvith between the trueths and ordinances of God that still are kept and the errors and corruptions of men that are brought in and reteyned vvithall betvveen the Temple of God and Antichrists sitting therein betvveen the Court and holy City and the Gentiles to vvhom they are giuen to tread upon for the time appointed c. In regard of vvhich difference divers things are accordingly spoken and different phrases used in the Scriptures in the speaches and vvritings of men Which vvhiles many doe not obserue or regard vvhereas they think to hold the trueth firmely they run into errour upon errour extreemely 10. Lastly as in Israel and Iudah when they fel into apostasie they ceased not presently to be the church and people of God neyther did the Lord forthwith cast them off and giue them a bill of divorce but did again and again time after time plead vvith them call them to repentance and convince them by his Prophets and servants besides his avvakening of them by sundry corrections and punishments so should we likevvise obserue about the Church of Rome and the like which haue for a long time layd as it vvere lulled a sleep in securitie whom the Lord notwithstanding hath by his witnesses and servants from time to time of late synce Luthers time more earnestly and many wayes set to avvaken to plead against them calling them to repentance and convincing them dayly more and more Which work the Lord vvill not slack but wil still follovv on and prosecute till he haue in all things accomplished it according to his ovvne purpose to the praise both of his mercy and justice in the end In the mean time vvhiles the Lord is pleading with that church discovering more more the apostasie iniquitie thereof by the light of his vvord and testimonie of his servants vve should not deny it to be the church and Temple of God though Antichrist sit therein and miserably pollute it but because so it is we should therefore the more carefully set our selues to plead the Lords cause vvith it against the apostasie thereof and in all things vvhat lyeth in us to discover the iniquity of the Man of sinne the Beast the Antichrist that is set therein untill the Lord haue consumed that lawles one powred out the vial of his wrath upon the Beasts throne c. fully performing his work upon the mysticall Babylon as he hath severely denounced and expressely foretold 2 Thes 2 3 8. with Rev. 11 2 3. and 16 10 11. and 17 and 18 chap. c. and as he performed his work on the Chaldean Babylon heretofore Jer. 50 and 51. Where obserue that the Scripture in these places speaketh not of Gods Temple Court City or church to be destroyed but of the Man of sinne to be the sonne of perdition of the lavvlesse one to be consumed and abolished 2 Thes 2 3 8. of the viall of Gods vvrath to be powred on the Beasts throne Rev. 16 10. of the Beast to goe into perdition Rev. 17 11. of the great City Babylon to be burnt vvith fier and to be throvvn downe that she shall no more at all be found Rev. 18 8 20 21. with resemblance to the former Babylon of Chaldea Jer. 51 61 64. Yea also that euen at this time and in this chapter vvhere he speaketh of the burning and utter destroying of Babylon yet here now †Eusebius also writes that God called the people of the church of Jerusalem out froÌ„ thence before the destruction of the cyty Eccles hist l. 3 c. 5. he calleth his people out from thence as he did before out of Babylon of old Rev. 18 4. with Ier. 51 45. Which shevveth that God yet still hath his people there and that he putteth difference between them and the City of Babylon it self Note here also how some of this age who haue observed many worthy things out of this book think that our dayes are but come to the time of the fourth Angels powring out of his viall upon the Sonne c. Rev. 16 8 9. And touching the Beasts Throne it self that the fift Angels powring out of his viall thereon is yet to come understanding also thereby the City of Rome that shall haue ’’ Forwhich also note Rev. 18.8 9 15 18 â—1 c. some sore outvvard calamity fall upon it to the finall destruction thereof c. And then addeth this moreover saying Let us obserue from hence for our learning hovv long suffring and slow to anger God is he hath convinced this whore of her foul and shameful tricks a thousand times before But yet he vvil not overthrow her utterly before he haue placed her sinnes in a more cleare Sun-shine then ever they saw yet Which seeing it hath ben and shall also be in vain what remaineth but her finall doome of destruction to punish her with whenas she is past hope of any amendment M. Brightman on Rev. 16 8 9 10 c. To vvhich purpose may also be observed that there it is said they repented not of their deeds shewing that by the vials and plagues there spoken off they should yet haue ben brought to repentance vvhich they vvere not Revel 16 10 11. Furthermore all doe acknowledge as I noted before upon like occasion that if any church haue to deale vvith a particular person that hath sinned they doe and ought to hold him a member though in sinne all the time that they are pleading and dealing with him untill that obstinacy being joyned to his other sinnes he be cast out and cut off from the church Hovv much more should this be yeelded to vvhole churches all the time that the Lord is pleading vvith them as vve see that Israell and Iudah vvas dealt withall by the Prophets from time to time yea and afterward by Christ himself and his Apostles Finally it vvere a very good thing considering the manifold objections hereabout that these men would shevv the time when the churches aforesaid vvere by the Lord put from under his covenant and had a bill of divorce giuen unto them c. Which how it is urged by the
not as in the Temple of God as the answer here would import vvhich therefore is meerly shifting and full of deceit Thirdly he doeth not onely corrupt the text with evill gloses one upon another but he doeth in deed abuse the Scripture and directly pervert it vvhen for an inference he saith If they can proue that Antichrist is the true God c. as if Pauls vvords were not plaine to such as will understand that Antichrist exalteth himself aboue all that is called God so that he as God sitteth in the Temple of God c. and therefore is not the true God but the man of sinne sonne of perdition although that he as God sit in the Temple of God shewing himself that he is God 2 Thes 2 4. Fourthly difference is to be put as I haue noted here before between the man of sinne that sitteth and betvveen the Temple vvherein he sitteth The Man of sinne himself saith the Apostle sitteth as God yet the Temple wherein he sitteth saith the same Apostle is the Temple of God And othervvise how is it possible if he vvere in deed true God sitting in the Temple of God that he should also be the Man of sinne and sonne of perdition c. But see the like in the cases †Pag. 125 126. c. before mentioned that fell out at Ierusalem and the Temple there vvhen Baals Idoll of indignation vvas set at the entry of the house of God Ezech. 8 3 5. and vvhen Antiochus Epiphanes and his Officers profaned the Sanctuarie city of Ierusalem and set the image of Iupiter Olympius in the Temple and seat of God Dan. 11 31 36. c. who vvould not novv put difference between the idols and persons aforesaid on the one hand and betvveen the Temple and city of God vvherein they vvere set vvhich they polluted on the other And if question should be made vvhether the Temple and city so polluted vvere yet still notwithstanding the Temple and city of God and one for proof thereof should alledge the Scriptures aforesaid would any Opposite now reasoning thereabout be so absurde and voyd of reason as to make this or such like inference thereupon If they can proue that the idoll of Baal or Iupiter that Antiochus or any of his Officers is the true God then I wil yeeld that Baals Temple Jupiters Temple Antiochus and his Officers Temple is the true Temple and their city the true city Otherwise c. Or vvho vvould not rather in the feare of God reason thus Although that Baal Iupiter Antiochus and his Officers be idols and vile persons yea an abomination of desolation yet the Sanctuarie and city of Ierusalem wherein they were set and which they profaned were still Gods Temple and holy city notvvithstanding Fiftly obserue here throughout his treatise hovv still he calleth that the Temple Church and body of Antichrist vvhich Paul expressely and purposely calleth the Temple of God And so therein note still his shifts and his errours c. When Antiochus had polluted the Temple of God at Jerusalem and had set the image of Iupiter Olympius therein he sent then also an old man of Athens to compell the Iewes to call it the Temple of Jupiter Olympius 2 Mach. 6 1 2. Antichrist likevvise typed by Antiochus hath polluted the Temple of God in the church of Rome other like churches sitting therein as God and shewing himself to be God 2 Thes 2 4. and novv cometh this man of himself and like the old man of Athens wil needs call it perswade others to esteem and call it the Temple of Antichrist the church of Antichrist the body of Antichrist the Synagogue of Sathan c. Sixtly he doeth not onely pervert the Scripture but also crosse contradict it vvhiles that vvhich the Apostle saith is the Temple of God he saith it is an idoll like Antichrist himself Finally hovv ever he vvould shift of pervert obscure this Scripture and the matter in hand yet the light of the trueth so shineth before his eyes as euen here himself is forced to note and set it downe that upon the Apostles words who saith the man of sinne sitteth as God in the Temple of God our conclusion must be that Antichrist sitteth as God in the church of God These are his owne words and so in deed let this be our conclusion that Antichrist as the Apostle saith is exalted aboue all that is called God or that is worshipped so that he as God sitteth in the church of God Now then this man himself cannot deny but the Apostles vvords will beare this inference yea he saith our conclusion must be thus hereupon So notwithstanding all his strugling and opposition here against he is now driuen nill he will he to giue us the cause against himself and to overthrovv all his ovvne writing hereabout Which being novv done by himself I may the better spare labour in manifesting the vanity and iniquity of his pretended exceptions Onely because the point is of vvaight and of needfull use against the Papists and Anabaptists I will here briefly note a fevv things more which may giue some light for the present and occasion of further search hereafter about this matter And first seeing novv themselues affirme that our conclusion upon the Apostles words must be this that Antichrist as God sitteth in the church of God I aske vvhat church of God it is vvhereof the Apostle saith here that Antichrist as God sitteth therein If they say it is the church of Rome they giue us the cause If they say it is not the church of Rome but some other let them then shew it But in the vvhole processe of this treatise of theirs they still speak of the church of Rome And all the termes that here are used by the Apostle of the man of sinne the sonne of perdition his opposition his exaltation his sitting as God his shewing himself to be God c. they apply to Antichrist the Pope of Rome and his hierarchie But vvhen they come to this other clause of the Temple of God to expound it of the Temple body and Church of Antichrist the Synagogue of Sathan the Temple of the divell c. as they speak almost in every sentence of their treatise hereabout and this also in such sort as they vvill not haue it understood to be the church of God hovv straunge is this how far differing from their better and sounder vvritings heretofore If vve should thus expound and apply the Scripture what outcryes should we heare what reproach should we beare at their hands When M. Sm. as vve savv ‘ Pag. 133 erevvhile applied the city court without the Temple spoken off Rev. 11 2. to the confused assemblies of Antichrist Antichristian persecuters M. Ains could not bear it that the Court of the Temple should betoken Antichrists church c. but did soundly convince and sharply rebuke him Yet now loe himself in this treatise
vvill haue the Temple of God spoken off 2 Thes 2 4. not onely to signifie the church of Antichrist the Synagogue of Antichrist the Temple Church and body of Antichrist c. but cannot endure that others should otherwise understand it of the church of God as by his writing reviling assertions may appeare Here therefore for the better clearing understanding of the matter let me aske moreover whether these two propositiōs come to a like end agree the one vvith the other to note out the same thing or not viz. The man of sinne sitteth in the Temple of God And Antichrist sitteth †or in the Church of Rome and other like churches of Christians in the church of Rome If they be alike and accord together in one the cause will be plaine If not let them shevv the difference between these propositions that so the meaning of this Scripture may the better be found out And vvhereas also the terme sitting noteth authority and continuance as ‘ M. Ains Annot on Psal 1 1. and 61 8. 102 13. c. himself othervvhere vvell observeth let him tell us vvithal whether Antichrists authoritie and continuance be in the church of Rome or not according as the Apostle speaketh here of the Man of sin sitting in the Temple of God If he say the authoritie and continuance of Antichrist is in the church of Rome the case againe will thus also be evident If he say it is not there let him then shevv us the Temple of God spoken off by the Apostle vvhere it is Thus tvvo lines keeping directly to the point in question will more clear the matter and better convince both Papist and Anabaptist then tvvo thousand full of shifts errors vvhich doe but the more harden both of them against the trueth though severall wayes But I wil proceed Animad p. 78. The second thing that here he insisteth upon is the word Temple But the Apostles words are the Temple of God unto which he should haue kept as vvill more appeare afterward In the meane time obserue hovv he which euen novv said our reason was unperfitly alledged because of the omission of these vvords as God vvhich perteyning to another point then the question in hand might here therefore so be omitted yet doth now presently himself leaue out such words vvhich as touching the point in question may not be left out at all The particulars follovving vvil shew it more plainly He saith we take it for granted that by the Temple is meant the church so goe on in obscuritie Advert p. 58 59. My vvords were these speaking of the Apostles speach vvhere he saith Antichrist should sit in the Temple of God 2 Thes 2 4. that here by the Temple of God understanding the church of God it will follovv that Antichrist should sit in the church of God and is there to be sought and found not among the Jewes Turks Pagans c. Where first mark that I spake not of the Temple onely but of the Temple of God as the Apostle also doeth Secondly I doe in deed here deriue the reason from this exposition thereof that by the Temple of God is understood the church of God Which if it could be shevved not to be agreeable to the Scriptures otherwhere or that this place would not bear it I haue done But it is so evident that ‘ 1 Cor. 3 16 17. 2 Cor. 6 16. the Scripture thus useth it as euen here in the very next passage this man himself graunteth it Neyther doeth he shew any one place of the Scripture where this phrase of the Temple of God used figuratiuely as it is here doth signify any other thing then the church and people of God And what should I look for of an Opponent that vvould deal soundly and syncerely but that now he should proue that it is not here meant of the Church of God and should also shevv vvhereof it is to be understood and that by the word of God Which till he doe let the Reader obserue his exceptions here how idle they are and to no purpose for the matter in hand As first of all vvhen he saith that the Temple did primarily figure out Christ Joh. 2 19 21. and the Lord God almighty the Lamb is the Temple in the heauenly Ierusalem Rev. 21 22. To vvhat purpose is this will it hereupon follow that therefore by the Temple of God 2 Thes 2 4. vve may not understant the Church of God Or that they vvhich doe so goe on in obscuritie But if in this sense saith he we understand that speach of Paul touching Antichrist then must vve translate the vvords as * August de civ Dei l. 20 c. 19. some auncient Doctors haue done eis ton Naon for the Temple or as if himself vvere the Temple c. Where note first how he speaketh this with an If secondly that he telleth not vvhether himself doe think that it is thus to be understood or thus to be translated or not Which when he resolveth upon for himself and so sheweth it then may it more be considered of In the mean time let the Reader obserue how himself goeth on in obscuritie vvhat he can And for the phrase it self this onely for the present I will here note and leaue it to be observed and considered by the Reader that where Matthevv hath eis to onoma tou patros c. into the name of the Father c. Mat. 28 19. Luke hath for it epi to onomati Jesou Christou ‘ or upon in the name of Iesus Christ Act. 2 37. M. Brigh◠on Rev. 1◠2. en to onomati tou Koriou in the name of the Lord Act. 10 48. And a good writer treating on Rev. 16 2. on those words eis tous anthropous saith They upon vvhō this ulcer there spoken off seizeth are men there fell an ulcer against men as Beza turnes it or into men as the vulgar reads that is on men as Antichrist is said to sit into the Temple for in the Temple 2 Thes 2 4. But the praeposition with an accusatiue case soundeth as if the sores did vex not so much by †sticking in the body as by afflicting it from without which doth more agree to these figuratiue sores c. And whether some such thing likewise may not here be observed about this phrase eis ton naon tou Theou os Theon cathisai to sit as God ‘ or upon See Esa 1◠13. into the Temple of God where the same praeposition case is used or els moreover to note out some very near deep close or inward sitting of Antichrist into or in the Temple of God I leaue to be further considered desiring that the true meaning hereof vvhat can be may be searched and found out for the better ending of these and sundry other questions vvhereunto this vvould giue great light and help As for the * Augustine auncient
clause vvhich he savv I mentioned about Antichrist that he takes not away wholly the church of God c. Is it because he can fynd no answer and yet vvill not yeeld to the trueth and therefore rather then he vvill not oppose useth these shifts and slye conveyances thinking that his followers vvil not obserue these sleights of his Hovv ever it be let the reader obserue that himself seeth the heathens haue not the church of God as the church of Rome vvhere Antichrist sitteth hath and that therefore fetching his answer from the heathens he doth vvholly leaue out this clause of the Church of God which they haue not among them in their estate and so in deed giues us the cause whiles he would seem to oppugne it And whereas he saith the Divel hath not taken avvay vvholly every trueth ordinance of God among the heathens it is nothing to the purpose seing they are not the church and people of God under his covenant neyther doe so enjoy any of them Take an instance in one of the particulars which he mentioned before where he said that the heathens reteyne baptismes or washings among them yet vvhen any of them leaue that estate and come to the faith and church of Christ they are to be baptized into the Lords name and to receiue the seale of his covenant giuen to his church vvhich they had not before But so may not be done vvith those that haue received baptisme in the church of Rome or any other apostate churches when they leaue such estate because they are already baptized into the name of Christ and haue in those Churches received the seale of Gods covenant which the heathens haue not As I haue shewed ‘ Pag. 27 c. here before more particularly And this is alwaies a sure ground and firme rule to be observed The Lord shevveth his vvord unto Jacob his statutes and his judgements unto Israel He hath not dealt so vvith any nation and as for his judgements they haue not knovven them Psal 147 19 20. That which he saith he noted here before is †Pag. 94 c. before ansvvered vvhither I refer the Reader And vvhere he saith next that the Divel and Antichrist so much as in them lay and as stood vvith the safetie of their deceitfull kingdome haue sought wholly to take avvay the church and trueth of God and to put lyes in the place this is against him self both implying that it vvas not vvholly done which is the thing that vve say and he oppugneth and manifestly shevving that Gods goodnes and power superabounded aboue all the malice and iniquitie of the Divell and Antichrist vvhich therefore vve should all obserue vvith thankfulnes to God not obscure or oppugne as the Anabaptists this man doth what they can Besides that Gods goodnes and power did yet more appeare in nourishing the vvoman his church in the vvildernes from the presence of the serpent Rev. 12 14. Like as before the Lord measured the Temple and Altar and vvorshippers therein vvhich were most inward and secret to himself vvhenas he gaue the Court of the Temple resembling the outward visible estate of the church into the hands of the Gentiles the Antichristian apostates and persecuters and the holy City to be troden upon by them which Court City notwithstanding vvere stil the Lords though thus exposed dealt vvith for the time appointed Whereabout I haue noted some fevv things ‘ Pag. 128 129 130 c. here before which the Reader may make use off concerning this matter Other things that might be observed thereabout I doe not now enter into or insist upon For the last thing which he alledgeth out of that which I vvrote heretofore euen in it also there is sufficient for confirmation of this matter against himself for us inasmuch as the apostasie of Antichrist the man of sinne ‡ Answ to M. Ja. p. 137. could not justly be accounted a mysterie of iniquitie and truely said to speak lyes in hypocrisy also privily to bring in damnable heresies and to haue a shew of godlynes if they did absolutely and vvholy depart from the faith and not onely from some points thereof c. And hitherto of the understanding of the Apostles vvords where he speaketh of Antichrists sitting in the Temple of God 2 Thes 2 4. and of the tvvo inferences thereupon against the Papists Anabaptists c. In all which this man opposeth what he can thus chusing rather to strengthen such in their errors then he vvill seem to haue erred himself or cease to oppose us thereabout Of Gods people in Babylon spoken off Rev. 18 4. Next I observed ‘ Advert pag. 59. here againe as I had done before concerning the baptisme had in the church of Rome that which is said Rev. 18 4. Goe out of her my people and partake not in her sinnes c. Whereupon I inferred that those words my people imply the covenant of God continued among them For thus is the covenant taught and set down unto us in the Scripture I will be your God and you shall be my people c. This also he setteth to oppose in words but confirmeth it in deed though against his will For vvhat doth he ansvver †Animad p. 80. These very words saith he are taken from Ier. 51 45. My people goe out of the midst of her where by my people the church of Babylon is not meant but the Israelites c. Very vvell But are not those words My people the words of the covenant as I said And vvere not that people now in Babylon the church people of God under his covenant Had not that people also polluted the Temple of the Lord and fallen into notorious idolatrie apostasie and other iniquitie for vvhich they vvere giuen by the Lord into the hands of the Babylonians and vvere they not still the Lords church people his vineyard and heritage notvvithstanding 2 Chron. 36 14 20. with Jer. 12 7 10. and 20 4. Lamen 1 3 8 10 14 15. c. Esa 63 10 17 18 19. Is there not difference moreover to be put betweene the people of God in Babylon and between Babylon it self How els vvill he make this speach and case in the Revelation to accord with that other spoken of by the Prophet from vvhence himself saith these very words are taken if that there be not novv as there vvas of old in Babylon of Chaldea the people of God under his covenant continued among them in the mysticall Babylon of the Beast whether it be applyed to the city of Rome the throne of Antichrist and jurisdiction thereof or to the apostasie of the church of Rome vvherein the man of sinne sitteth and dominereth Whereabout see more ‘ Pag. 152 153 154 c. here before And to make this matter yet more plain obserue moreover in the Prophet Zacharie how afterward he speaking of the same matter and same
must needs fall into high transgression against God and profanation of his holy things to the provoking of his vvrath against them more and more til they repent and amend their vvaies And that also the more seeing they haue had so long and often vvarning thereof giuen unto them These things if they can let them get him to answer by the word of God syncerely and soundly if they vvill vvalk conscionably herein as they ought to doe To us they may see he cannot answer them but with sleights evasions puts them of persvvading the Reader that nothing is proved by us vvhen any may see that nothing in deed is answered by himself but that sometimes he passeth by things vvholly vvhich should specially be insisted on and answered sometimes where he would ansvver cannot find any but vvith glosing speaches caryes away the Reader vvhat he can and sometimes brings that as he thinketh against us vvhich being well observed is in deed for us and against himself As may be seen in the last points novv treated off besides the like in other here noted before and that may be observed throughout his treatise And hitherto of this point concerning Gods people and their being under his covenant euen whiles they are in Babylon Rev. 18 4. Of Israell heretofore and Christian Churches since being in Apostasie and Defection A further declaration hereof I took ‘ Advertis p. 59. from the example of Israell For having alledged that those words My people imply the covenant of God which is I vvill be your God and you shall be my people I annexed thereupon And so is Israell often called the Lords people and is thus spoken off in the time of their apostasie by the Prophets 2 King 9 6. and 13 23. 2 Chron. 30 6 9. Hos 4 6 12. and 5 4. and 14 2. Amos 7 15. and 8 2 c. Whereunto this opposite not finding what to answer ‘ Animad p. 81 c. betaketh himself to his woonted shifts and evasions and thereupon ansvvereth that vve proue not the Question Where let the reader judge vvhether the point in hand touching that phrase of Gods people to imply the covenant of God be not proved by the example of Israell and the Prophets use of that speach concerning them And that so plainly as this man himself is glad to passe over the Scriptures here alledged vvithout insisting thereon Moreover the question here in hand being concerning the Temple of God spoken off 2 Thes 2.4 whereabout I alledged also that terme and estate of the people of God spoken off Rev. 18 4. he keepeth not hereunto as he should but fleeth to Babylon there to seek some evasion if he could Of this vvoonted course of his in not keeping the Apostles vvords the Temple of God whereabout our question is but in stead thereof using the termes of the Antichristian church Babylon and the like I haue spoken ‡ Pag. 144. here before need not repeat it As also of the terme * Pag. 129 Gentiles by the sound vvhereof he would novv cary avvay the Reader whenas heretofore in ‘ Def. against M. Sm. p. 12 13 14 15. the very place here cited by himself he could distinguish betvveene these Gentiles and the Court of the Temple here spoken off Rev. 11 2 9 18. Where likevvise there is * Rev. 11 ch manifest reference made in divers respects not onely to Israell but also to Iudah Which may assure us that these are true fit types also of the things here spoken of concerning the church of Rome and other churches in apostasie and defection For vvhich see here before pag. 127 c. And still remember that the very terme of the Temple of God 2 Thes 2 4. Rev. 11 2. besides all the other things follovving in the same chapter teach the same thing undeniably For vvhich also see before pag. 124 127. c. His next ansvver is touching Israell it self vvhere he laboureth to disproue what I alledged concerning them out of the Prophets but yet medleth not with the Scriptures vvhich I cited hereabout and vvhich are vvell to be observed about the point in hand besides that in his discourse after his manner he useth what other shifts he can and falleth into sundry errors great abuse of the Scriptures as I haue more largely shevved ‘ Pag. 96. 97 c. here before treating of this matter and of some speciall things concerning Israell which here he insisteth on more particularly To which therefore I refer the Reader And having now intreated already so largely both of Israell and the church of Rome other churches in apostasie and defection as the Reader may see I haue done I shall not for the residue of his treatise insist upon every particular from point to point For so I might vvrite many books volumes thereabout And in this I haue already vvritten much more then I thought to haue done vvhen first I began it For the rest therefore of his discourse it shall suffice to note a few of the many errors evasions contradictions and other such stuf vvherewith his treatise aboundeth throughout leaving it to the Reader to esteem of them and the like which he may obserue himself as he shall find them for to be Errors evasions contradictions c. 1. That the Temple of God spoken off by the Apostle 2 Thes 2 4. is no more Gods Temple Animadv p. 82. c. then vvere Ieroboams Idoll temples in Israell and Bels Temple in Babylon Animadv pag. 82. yet he told us but a litle before that it was to be understood of Gods church and people invaded and destroyed by Antichrist as the heathens of old dealt with Ierusalem and the dvvellers therein Ibid. pag. 80. Pa. 83 84 c. 2. That he maketh not onely Babylon but the Beast himself and the Church to be all one Whereas the Scripture teacheth us again and again to distinguish betvveen Babylon and Gods people in it betvveen Babylon and Sion in it c. as I haue shevved here before out of Jer. 51 45. and Zach. 2 7. compared vvith Rev. 18 4. betvveen the Beast that is the man of sinne and the church or Temple of God vvhere he sitteth and tyrannizeth c. 2 Thes 2 3 4. with Rev. 11 and 13 chapt Pag. 84 85 c. 3. That vvhereas I observed a tvvofold consideration of the estate of the church of Rome and of Israell heretofore one in respect of the trueths and ordinances of God still reteyned among them another in respect of the mixture of their ovvn inventions abominations vvithall in regard of the one to hold and acknovvledge the trueth and church of God there * This cause he omits against the Anabaptists in regard of the other to consider and obserue their apostasie and Babylonish confusion against Antichrist c. he doth not onely not yeeld unto it vvhich thing alone is to
vaine as he doth throughout his treatise For vvhich he may assure himself the Lord vvill not hold him guiltles nor leaue him unpunished if he doe thus persist and vvill not be reclaymed Exo. 20 7. Let him therefore not delay to think on his wayes and to turne his feet into the testimonies of the Lord. Psal 119 59 60. 19. When as heretofore about this question concerning the church of Rome vve annexed somewhat out of the vvritings of M. Iunius against Bellarmine vve expressely signified ‡ M. Clift Advertis p. 20 21. that vve did it not as relying upon the judgment of men in causes of religion but because we knevv that many who are caried with a prejudice against us would stay themselues the more when they should see what M Iunius hath written of this argument Yet as if no such thing at all had ben signified by us †Animad p. 98. this opposite doth not onely passe by it but pretend as if herein we did or vvould stand to his judgment And this also he maketh the more straunge because sometimes some letters of difference haue passed betvveen M. Iunius and us in some other things As if vve could not differ from him in some things and yet like or speak of his judgment in some other This man himself differeth from him in sundry things doth he not therefore like or may he not speak of his judgment in any thing But vvhat vvill he not pretend or except against to haue some shevv of help for himself in such time of need And although it be certaine that in cases of Religion vve should not rely on the judgment of man but on the vvord of God alone as we noted before yet seeing that we knowe but in part and the Word of God is common to all his people and is not come to any person or people alone therefore should we not lightly despise or reject the judgment of others and those also godly learned but with reverence and humilitie regard them specially when they set themselues not onely to shevv their judgment but to bring proof of argument and that also froÌ„ the word of God as M. Iun. doth about the matter in hand 20. Novv therefore that the Reader may see hovv M. Ainsvv setteth himself herein not against us alone but against any other whomsoever and vvhatsoever they alledge hereabout and specially that he may better consider what M. Iunius himself hath written of this matter and how very many things therein of special vvaight and use M. Ainsw hath omitted which are good and needfull to be observed I haue thought it not amisse here again to set dovvn M. Iunius his ovvn words Which alone wil much help the Reader better to discerne the evasions errours abuse of Scripture and other evill dealing into vvhich M Ainsvv runneth on still more and more Besides that the Reader may by this meanes be better informed and directed hovv to discerne and judge of the opinions and differences that are at this day hereabout among whomsoever vvhether Protestants or Anabaptists or any other M. Iunius his judgment of the Church of Rome as may be seen in the second tome of his works in folio Libro singulari de Eccles contra Bellarm. cap. 17 pag. 1018 1019. c. BEing to treat of the Church of Rome we will first open the aequivocation or divers signification of the word before we determine of the thing it self that all men may better perceiue what it is that is at this day called in question among us For very many ar deceived with the homonymie or divers signification of the very word and unawares insnare themselues and others by ignorance of the deceitfulnes in the speach The church of Rome therefore is properly so called or abusiuely by the misterming or abusing of the name both as it is called a church and as it is called the Romane church For as it is called the Romane church sometimes it properly signifieth a company which is at Rome as Paul spaâ—e writing to the Romanes sometimes it signifieth abusiuely all the Churches on the earth that cleaue to the Romane church according to the forme of doctrine and constitution thereof But we will simply treat of the church as it is the Romane church or church of Rome and the things which we shall speak of this church the same may the godly reader by proportion understand of the church so called by abuse of speach Now †All this whole passage he omitteth and all other clauses senteÌ„ces passages that are included in these as it is called a church vvhich thing chiefly is in controversie it is so termed three maner of waies as a subject as an accident growen to the subject and as the subject together with that his accident As a subject it is the simple or single church of Rome As an accident growen upon the subject it is the papacie or the papal hierarchie which they cal ecclesiasticall As a subject compounded vvith his accident it is the church of Rome become papall or under the pope that is to say corrupt as I may so speaâ— by that lawles or unnatural shoot of the Pope springing out of the stoeâ— Now of each of these we will consider so briefly as we can The Church of Rome when it is considered as a subject it hath two parts the pastors and the flock of Christ for which church the Apostle of old gaue thanks to God by Iesus Christ because her faith was published throughout the whole world Rom. 1 8. And for which we also dayly ask of God in our prayers that he would informe it to worship him by his spirit in the Gospell of his sonne to stablish it in the faith Neither doe we deny this subject to be euen at Rome by the mercy of God at this day because we trust there is God calling persons called the calling it self yet in her the meeting of which things together in one giveth being to a church as before we shevved But touching the papacie or the papall hierarchie which they are woont to call Ecclesiastical we say that it is not the church properly but an accident growen unto the church and such as covertly worketh against the life and health of the church That it is not the church properly Here again he omits clauses words passages of speciall waight is proved by the very definition of the papacie and of the church of God For the papacie according to his generall is an order the church is a companie or an assemblie The papacie by his difference is an order positiue humane or from men and naught The church is an assemblie divine or from God by divine authoritie united together vvith reason Now those things which differ both in their generall and in their essential difference and in their necessarie conditions or properties they cannot be one and the same thing And that the papacie is an accident growen upon the
ceased to be synce it vvas first planted but that it hath continued still eyther in syncerity or apostasie euen to this day Nor can he shevv that the Lord hath yet put them out of his covenant and giuen them a bil of divorce or that they haue left off to baptize in his name c. And yet further if vve mark it vvel M. Ain his ansvver about this matter is much like as the Papists giue themselues When the Papists are urged vvith this that Rome is the seat of Antichrist the Beast seing it is the city that is built on seuen hilles whereof Iohn speaketh Rev. 17 9. they ansvver that in deed †Rhem. Annot. on Rev. 17 9. Rome of old stood on seuen hilles but * D. Saunders c. the city is now gone from the hilles and standeth in the plain of Campus Martius the Pope sitteth on the other side of the river upon the hill Vaticane c. As if by reason of these chaunges Rome were not Rome still nor these Popes the successours of the other Popes that vvere before c. In like sort when M. Ains is urged with this that the church of Rome is become an harlot c. he answereth that †Animad p. 102 103 thâ— harlot is not the church of Rome that was of old it hath had many chaunges and â—â—â—â—rations since both in religion and the Romane state c. As if therefore the church and city of Rome vvere not the church and City of Rome still though they be altered many vvaies and in sundry respects Many other things hereabout if it vvere needfull might also be observed on vvhich I purpose not to insist As that by the invasion and calamities vvhich came upon Rome the vvesterne Empire by the Goths and Vandals c. may be understood the wounding of the Beasts head spoken off Rev. 13 3. Now difference is to be put between the Church and the Beast as is aforesaid Besides euen the Beasts head thus wounded vvas also healed againe Rev. 13 3. And an head now vvounded novv healed is still the same head though in several estate and condition Moreover his ovvne narration here hovv ever it be understood and applied whether to the church or Romane state of the empire c is against himself For if Alaricus with his Gothes did utterly vvast destroy it vvhat remayned for Genscricus vvith his Vandals afterward to doe thereabout Or if these did vvholly spoile and consume it what did Odoacer vvith another company there aftervvard Or if these did effect an utter ruine vvhat then did Theodoricus and the Ostrogothes after that And so may be observed of the rest here spoken off of Bellisarius vvith his army of Totilas king of the Gothes of the Saracens c. If he say he speaketh not of an utter destruction it is the more against himself Or if he meane it of an utter destruction his ovvne narration crosseth it besides the testimonie of all histories Yea those very clauses where he saith that Rome for a time remayned vvithout any inhabitant man or vvoman and that by the space of fourty dayes though he mention not this particular shevv that this vvas not an utter spoyling of them for altogether but onely for a time and so is still against himself Furthermore many of those people that made these invasions became Christians themselues and so the church in this behalf vvas increased Not to speak how the very Catalogue of the Bishops of the church of Rome giveth evidence against him Or vvill he say that though there vvere Bishops of that Church vvhether better or vvorse yet there vvas not a church vvhereof they vvere Bishops And mark that in the particulars which here he speaketh of the first time that he noteth is the yere of Christ 414. c. Novv let him speak therefore vvhether till this time and never after there vvas at Rome a church of God under the covenant of God having true baptisme or no. If he say there vvas not to what end then is this particular narration of his noting such a yere and such a yere c. Is it not all in vaine If he say there vvas then it vvas some hundreds of yeres after Pauls time that yet still it remayned the church of God yea and long after that many great corruptions and the hierarchie of Antichrist also had seazed upon it How also will he shevve that now at this time let him take any of the yeres that he nameth it ceased to be the church of God and to haue Gods baptisme and covenant any longer Finally to bring the truth more clearely to light and the matter to a plaine issue let him consider with himself and speak directly advisedly vvhether the church of Rome that was espoused to Christ is become an harlot or not If he say it is himself vvill soone perceiue all his dispute here to be vaine and erroneous If he say it is not how then saith he othervvhere that she is fallen into Apostasie like Israels Animadv p. 84. For did not Israel being espoused to the Lord become an harlot And was it not the same Israel for the body of the church in the account of the Lord and his Prophets though not in the same particular persons at al times that vvas both the one and the other whether we look on the ten tribes or on Iudah or both Esa 1 21. Ier. 3 ch Ezech. 16. and 23 chap. Hos 2 1 7. and 3 1. and 12 chap. and 13 4 5. and 14 1. Which is likewise to be observed touching the church of Rome and all other churches in like estate from time to time Othervvise the Papists one way and the Anabaptists another way wil be confirmed in their errors to the hardening of themselues seducing of others more and more And so let M. Ain obserue the fruit of his opposition of the truth and rejoyce therein but not vvith God 48. His esteeming of the state of the church of Rome in apostasie to be but as the estate of the Ishmaelites and Edomites also as Adonisedek vvith his Amorites and Jebusites in IerusaleÌ„ c. is disproved coÌ„tradicted by himself when he maketh them like Israel and Iudah in their apostasie Animad p. 84. Neyther doth M. Iunius giue this reason vvhy he accounts theÌ„ the church of God because they are the naturall posterity of the saints though this is not to be neglected being duly considered neither because they dvvel in Rome where the godly lived heretofore These are things put in by M. Ains himself for what cause himself knovveth best M. Iunius knew that there dwell Iewes at Rome vvho are not of the church and that the naturall posterity of the Saints may become Ievves Turks Pagans and as here he said expressely †See here before pag. 185. the church may at length cease to be a church when God ceaseth to call it back and takes away the
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 †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
wealth of Israell and is euen by the light of reason regarded in all kingdomes and good governments and may be seen at this day in kings Courts and houses every vvhere How much more should regard hereof be had in the church house of the great king of Kings vvho hath giuen most just and equall lavves to his church and people where all things should most orderly and carefully be observed To giue particular instance in kings houses vvhere when men offend it is knowen that some are secluded from the Table Presence chamber or Porches entry some are bound or deteined in the Porters lodge or other prison house and some are altogether cast out and put from the court So hath the Lord and great king divers censures and punishments in his church debarring some from his table assemblies or entrance thereof restreyning others in darknes bynding them up as with bands of excommunication till by such meanes they learne to repent and amend and appointing others according to their estate and desert to utter darknes for ever Of which more hereafter 6. Thus also shal we not need for some to withhold the ministration of the holy things of God from all the rest of the church neyther to interrupt the publike worship or trouble the whole church by present dealing with such persons nor be driuen to take any disorderly courses at al but using this meanes of debarring and suspension of some vvhere there is cause for a time vve may with the rest stil continevv on our service worship of God in peace and holynes 7. And for such persons themselues thus there may also be triall whether by this meanes they can be brought to repentance and amendement and so be kept from the greater heavier censure of excommunication Othervvise they may aftervvard be further proceeded withall if that yet they repent not but doe still continevv in their sinnes or increase therein adding stubbernes more and more thereunto Iustif of Separ pag. 185 186. c. By all vvhich may appeare hovv greatly they erre vvho hold Suspension to be a corruption and devise of men and doe neither practise nor allow thereof Whose error will yet more appear by that vvhich follovveth to be spoken touching Excommunication Where first see the Scriptures before alledged which concerne this point Namely Gen. 4 14 16. and 21 9 Of Excommunication 10 12. Lev. 13 ch Num. 9 13. Deut. 17 7. and 19 19. with 1 Cor. 5 13. 2 Chron. 26 21. Ezra 10 8. Esa 66 5. John 9 22. and 12 42. and 16 2. 1 Cor 5 3 4 5 11. and 16 22. Gal. 1 8 9. and 5 12. 1 Tim. 1 20. Jude ver 14 22 23. Revel 2 14 15 20 c. and these reasons withall 1. The knovven and auncient censures had among the Iewes and differing one from another to wit Niddui Cherem and Schammatha or Anathema Maranatha Niddui that is separation seclusion suspension or the lesse excommunication Cherem that is cutting off or the greater excommunication Schammatha or Anathema Maranatha vvhich is an utter devoting to destruction and to the judgment of the Lord at his comming Ansvverable whereunto among Christians also are Suspension Excommunication and the great Anathema Or so to call them the lesse Excommunication the greater Excommunication and the greatest of all Whereunto the Scriptures aforesaid may be referred and applied So as therefore they erre greatly and are mistaken vvho hold that if there were amongst the Jewes in Christs time any distinct ordinance of excommunication ecclesiasticall Iust of Sep. pag. 187. c. it was a Iewish devise without ground of the Scriptures 2. To vvhich end may also be observed the Lords divers dealing with Adam and vvith Cain Adam he debarred of accesse to the tree of life and use thereof driving and keeping him out of the garden by the Cherubims as is aforesaid But Cain he accursed and cast him out from his presence and made him a fugitiue a vagabond in the earth Gen. 3 22 23 34. with 4 11 16. The one fitly noting out Suspension and the other Excommunication 3. Likevvise the Lords ordinance of putting the Leapers uncleane out of the host the trueth equitie vvhereof as of the other shadowes of the Law still abideth Lev. 13 chap. Numb 5 1 4. with Deu. 24 8 9. 2 Chro. 26 16 21. 2 Cor. 6 14 17. Iude ver 22 23. 4. The practise of Noah cursing Cham Gen. 9 24 25. of Abraham casting Hagar and Ismael out of his house Gen. 21 10 12. of the Priests thrusting Vzziah out of the Temple and cutting him off from the house of the Lord. 2 Chron. 26 16 21. of the Princes and Elders devoting the substance of the disobedient and separating them from the congregation of Israell that vvas caried away captiue Ezra 10 8. Which vvhether it be applied to Suspension or Excommunication and understood of civill or ecclesiasticall proceeding or both it giueth good proof and evidence for the point in hand 5. Yea the very abuse of the censures vvhich vvas sometimes among the Ievves doth plainly shevv how they vvere the ordinances of God though perverted abused among them as vvere sometimes also other of the Lavves of God Esa 66 5. Luke 6 22. Iohn 9 22. and 12 42. and 16 2. 6. The Apostles doctrine and practise concerning excommunication of the wicked and delivering of them unto Sathan 1 Cor. 5 ch 1 Tim. 1.20 Where moreover is to be noted that †Take away the wicked frō amōg you the words vvhich are spoken by Moses of putting to death in Israel are by Paul applied to excommunication and putting out of the church as I noted here before out of 1 Cor. 5 13. compared with Deu. 17 7. c. So as this also may both shew us a ground for excommunication out of Moses and direct us hovv to vvalk aright in using of it for the proceeding thereabout vvhen as all persons both the Elders and people be carefull to doe their duetie and keep their places answerably to the Elders and people of Israell that so notwithstanding any differences of estate incident to them and us yet still a perpetuall equitie and due proportion between us and Israell may be observed Of which see more in the Treatise vvhich I vvrote some vvhile since concerning the exposition of Mat. 18.17 pag. 18. c. And note vvithall hovv the words aforesaid Take away the evill from among you are generall and such as may vvell comprehend the taking avvay of the vvicked from among the people of God whether by death or by excommunication and the like as Israel according to the diversitie of their estate and occasions used sundry waies sometimes the one sometime the other c. 7. Whereabout further may be considered the terme of judging often used by Moses and the other Prophets and Apostles And how in judiciarie proceeding the Scripture useth this word and attributeth it
sometimes to the Lord himself or to his Ministers and Officers in church or common vvealth for hearing examining deciding giving sentence executing judgment concerning persons and causes civill or ecclesiasticall Gen. 18 25. Exo. 18 13 16 21 22. Deu. 1.16 17. and 16 18. and 17 9. 19 12 17 18. with Num. 35 12 24. Deu. 25 1 2. 2 Sam. 8 15. 2 Chron. 19 5 6. Psa 82 1 2 8. and 122 5. Esa 1 23 26. Ier. 21 11 12. and 22 1 2 3. Eze. 44 15 23 24. Micah 3 1 11. and 4 3. Act. 16 4. and 18 15. 1 Cor. 5 12 13. and 6 1. c. and sometimes to the people for consenting approving executing resting in that vvhich is judged done according to the sentence giuen by the Lord or the Ministers and Governours under him 1 Cor. 6 2 3. with 5 12 13. Act. 26 10. with 22 20. and Act. 21 25. with 15 6 22. and with 16 4. c. 8. Lastly Christs reproving of the Angels Ministers of his churches for suffering evill persons and corruptions among them Revel 2 14 15 20. c. Which necessarily implyeth that the Lord hath giuen an ordinance to his church for the restreyning repressing and abandoning of such Els why should they be blamed for that which perteyned not unto them or vvere not in their povver to redresse and amend The like also may be observed by Christs speach commission giuen to his Apostles and by their execution thereof Mat. 16 19. Joh. 20 22 23 with 1 Cor. 4 1 2 21. and 5 3 4 5. and 2 Cor. 10 4 5 6 8. and 13 2 3 10. 1 Tim. 1 20. And by the exhortations and instructions that are giuen to Timothee and Titus in Pauls Epistles unto them and to the Elders of Israell and the Primitiue churches recorded in the Scriptures both of the old new Testament 3. And for the maner of proceeding if the course aforesaid be rightly observed thus shall matters and persons be orderly and peaceably heard discussed and judged the governours and government according to the ordinance of God regarded and al good meanes used for the churches good and peaceable estate for the preventing and suppressing of manifold evils and for the benefit and reclayming of sinners such as are found to be obstinate in iniquity shal by publik authority be censured and excommunicated and that also with knowledge and assent of the church the exceptions of al if any be brought being heard as is meet and in such cases to be done And so shall the church be purged from evill the holy things of God kept from the pollution and profanation of such wicked persons the sinners themselues made more ashamed being made knowen unto all and avoyded by them till they repent and the rest that remayne shall all heare and learne and feare and commit no more any such evill among them For vvhich also see the Scriptures before alledged and Deu. 4 1 2. and 13 chap. and 16 18. and 19 19 20. 2 Thes 3 6 14 15. 1 Tim. 5 17 19 20. and 6.13 14. 2 Tim. 3 1 5. Rev. 2 14 20. c. 4. Furthermore as in all other affaires of the church so in these also according to the severall nature of them may the benefit of Gods ordinance thus be enjoyed and all things done in order so as none be prejudiced but that every one may performe their duety enjoy their right and liberty and that both the corruptions of the Popish prelacy and the defects of the Protestant reformed churches and al popular confusion disorder and anarchie may be shunned redressed taken away Col. 2 5. 1 Cor. 4 17. and 11 2 16. and 14 33 40. compared vvith 1 Chron. 13 ch and 15 2 13. and the other Scriptures here cited before And because in this matter there hath ben and still is great question and controversie among Christians both Papists Anabaptists and Protestants of all sorts about the understanding of the words of Christ Tell 〈◊〉 unto the church and if he neglect to heare the church let him be unto thee as an heathen man and a Publicane Mat. 18 17. it shall not be amisse here also to inquire further into the meaning hereof Which therefore I wil novv speak off more particularly in the chapter following CHAPT XIX Of the exposition of those words of Christ Tell the Church c. Mat. 18.17 VVHether those words of Christ Tell it to the Church c. Matt. 18 17. may not be applied to the estate of the Ievves as it was when Christ thus spake and to the estate of Christians succeeding aftervvard I. Of the Synedrion or Congregation of Elders And first applying it to the estate of the Iewes whether they may not then be understood of the Synedrion or Congregation of Elders had in Israel for these reasons follovving 1. The like use of the word in other places of the Scripture where the speach is of matters concerning government controversie complaint or pleading about sinne or the like as there is here in this place For vvhich see Psal 82 1. Num. 25 12 24 25 29. with Deut. 19 11 12 16 17. Iosh 20 4 5 6. Mat. 18 17. with 5 22. and vvith 1 Sam. 2 25. Num. 27 1 2. vvith 36 1. and Josh 17 3 4 c. Neyther is it of any waight herein that some excepting say the Elders of Israell were civill governours and dealt in civill causes c. For Israell was the Church of God asvvell as vve Act. 7 38. with Deu. 33 4. and their Elders dealt in causes of sinne and in the matters of the Lord as vvell as ours 1 Sam. 2 25. 2 Chron. 19 8 11. and the question is whether the phrase may be understood of an assembly of Elders whether civill or ecclesiasticall vvhether in Israell or with us Mat. 18 17. vvith 5 22. and Deut. 19 16 17. and 21 20. Psal 82 1. Ier. 19 1. and Christ and the Apostles reason often from the estate of the Governours and people of Israell to ours novv applying the things that are spoken thereof to the kingdome and church of Christ under the Gospell Iohn 10 34.35 36. compared vvith Psal 82 6. Mat. 21 42. vvith Psal 118.22 Act. 1 20. with Psal 69 26. and 109 7. 1 Cor. 5 6 13. vvith Exod. 12 15. and Deu. 17 7. 19 19. 1 Cor. 9 13 14. with Deu. 18 1. c. 1 Cor. 10 1 18. Rom. 15 4. 2 Tim. 3 16 17. 2 Pet. 1 19 20. c. Not to speak of that which the Apostle expressely writeth to the church of Corinth touching the judgments of things perteyning to this life 1 Cor. 6 4 5. 2. The vvord is not Kabal as †M. Iac. Divine Institution of a ministeriall church Argum. 3 Signature Bâ—s c. some haue thought but Ghnedah or Ghnidtah in the Syriack the tongue then used by the Iewes Christ himself Which all graunt is often