apostasie and so to be a notorious harlot and idolatresse vvhich all the people of God ought to forsake and to vvitnesse the trueth thereagainst euen unto death Yet being also desirous as I signified erewhile about an other matter that in al these things the truth may be found out what vve can and fynding that the Prophets vvhich accounted * Esa 1 21 Ier. 3 3 20 Eze. 16 35 Hos 2 2 5 Ierusalem Israell to be harlots and pronounced †Esa 57.3 4 5. Ier. 2 and 7 and 44 ch Hos 2 4. and 4 12. the children of Iudah and Israel to be the sonnes of the sorceresse the seed of the adulterer vvhore the children of transgression a seed of falsehood inflaming themselves vvith idols under every green tree slaying the children in the valleyes going a vvhoring from under their God Yea “ Ezec. 23 2 43. c with 16 2 3 44. c both of them Aholah and Aholibah Israell and Iudah to be the daughters of one mother who committed whoredomes in Egypt in their youth and afterward in the land of Canaan grew old in adulteries euen such as should be judged by * Ezec. 16 38. the Lord ‡ and 23 4◠by righteous men after the manner of adulteresses after the manner of womē that shed blood because they were adulteresses and blood was in their hands c. did yet notwithstanding in other respects acknowledge them also to be the people of God the house of Jacob the Lords vineyard and heritage the dearly beloved of his soule the virgin daughter of Zion the children of Israell beloved of the Lord as a vvoman that is beloved of her husband though an adulteresse the congregation of the Lord the house of Israell c. Esa 1 3. and 2 6. and 3 12. and 5 1. and 48 1. Jer. 2 4 11 13. and 12 7 10 Lam. 1 15. and 2 13. Ezech. 4 5 6. Hos 3 1. and 4 1. and 5 1. Amos 5 1. and 7 2 8 15. Mic. 2 5. and 3 1 3 5. and 6 2 3. These things I say considered I haue thought it not amisse here also to obserue somevvhat touching the Apostate churches of Christians and now more particularly touching the church of Rome by this occasion And this the rather that I may stirre up others more able seriously to consider of this matter for the further searching out and clearing of the truth therein and because my self haue heretofore ben drawen to write somewhat of these things already Which together vvith that I shall here annex I doe still leaue to be examined by the word of God Neyther wil the searching of this matter proue unprofitable if it be done religiously but will be of good and necessarie use both for the more sound convincing of the Papists and for preventing manifold errors and evils whereunto the Anabaptists and others are subject in this behalf Now therefore to proceed and come to the Objection aforesaid 1. First I take an argument from the Baptisme had in the churches aforesaid thus The Baptisme had in the church of Rome * I speake of the outward baptisme it self not of the additions corruptions thereabout is the Lords baptisme the signe seale of his covenant the ordinance of God had in that Church from the Apostles times before Antichrist there arose Rom. 6 2 3. and so is true baptisme vvhich is from heauen and not of men that one Baptisme which perteyneth to the body of Christ Eph. 4 4 5. which the Lord hath giuen to his church and not man whereof a number of Martyrs and other Christians haue ben and yet are partakers which such as leaue Antichrists corruptions ought not to leaue and renounce but still to reteyne it as being the Lords and such as wherevvith they may lavvfully come to the Lords supper vvhereas no unbaptized person may eat thereof As I haue shevved †Pap. 27 34. c here before touching these particulars at large Therefore the Church of Rome is the Church of God and under his covenant and hath some of the Lords postes ordinances yet remaining in it though mixed with their own inventions c. And if the church of Rome be thus then the church of England much more which is already much purged by the mercy of God frō the apostasie iniquitie abominations of the church of Rome Otherwise also what vvill become of these men themselues who eyther haue no other Baptisme but that vvhich they had in the churches aforesaid or if they take another unto themselues run a vvhoring after their owne inventions vvithout any vvarrant of the word of God as I haue shewed here before pag. 27 c. 2. If the churches of Rome and England be not under the covenant of God but divorced from the Lord c. then is there no salvation for any in those churches For out of the covenant of God there is no salvation They vvhich haue not God to be their God in Iesus Christ cannot be saved And they vvhich are not under the covenant of God haue not God to be their God in Iesus Christ Esa 43 11. with Act. 4 12. and Gen. 12 3. and 17 7. Act. 2 38 39. and 3 25 26. and 15 11. and 16 31. Joh. 14 6. 2 Cor. 6 14 18. Rom. 9 24 25 26. and 11 25 26 27. Gal. 3 8 15 18 26 29. 1 Tim 2 5. Now touching these churches themselues great difference is to be observed For the church of England the case is far more evident and vvithout al colour of question seeing they doe freely and fully acknowledge justification by faith onely in Iesus Christ without any opinion of the merit of works or intercession of Saints departed c. For the church of Rome there is farre more difficultie where both the merit of works intercession of Saints and the Popes pardons purgatorie with many other notable errors are taught and defended Yet considering that they professe and hold * Rhemes Annotat. upō 1 Tim. 2 5. Christ by nature to be truely both God and man to be that one eternall Priest and redeemer which by his sacrifice and death upon the crosse hath reconciled us to God and payed his blood as a full and sufficient raunsome for all our sinnes himself without need of any redemption never subject to possibility of sinning againe to be the singular advocate and Patrone of mankind that by himself alone and by his owne merites procureth all grace and mercy to mankind in the fight of his Father none making any intercession for him nor giueing any grace or force to his prayers but he to al none asking or obteyning eyther grace in this life or glory in the next but by him Considering I say that thus they professe although herevvith they haue many great errors and corruptions as I noted before by which they are generally seduced and perverted yet vvho dare say but that God
Christ in what maner soever and separate themselues from the Turks and Pagans And thus are all hereticks schismaticks and Arians Papists Anabaptists and such liâ—e referred to the Christian Church But in respect of Christians distinguished among themselues the Church largely taken is that which worshippeth Christ with a more pure or syncere profession of doctrine and the Sacraments And thus our Church gathered in France England Scotland Low countreyes County Palatine of the Rhene and other where is called †That is of right faith or sound religion the orthodoxe Church and yet with a certaine large extension because not all who professe our right or sound religion are elect but there are also not a few reprobates and hypocrites vvithall Therefore must we discerne and distinguish these degrees euen in this large signification of the Church Namely that it is eyther most large or somewhat stricter or finally the most strict of vvhich we will now treat The Church taken strictly and properly is the company of those men whom God the Father hath from everlasting chosen to eternall life and in time effectually calleth them by his spirit gathereth them into the communion of his Sonne Iesus Christ as being the true Prophet Priest and king or head and together also into a mutuall union of faith and loue among themselues Hitherto Keckerm in his System Theolog. l. 3. cap. 6. p. 372 373. This I thought here to insert being such as may be of good use for the better consideration of the Church in divers respects Novv I will proceed to note a few moe of this opposites evasions and errors c. Animadv p. 93. 9. Where he saith the Turks acknowledge one God and Christ to be sent of God with his Gospell and to be the breath or spirit of God what is this to the purpose seing they doe not acknovvledge Iesus to be the Christ the Sonne of God made man that dyed for our sinnes c. as the church of Rome professeth and divers of that Church haue dyed in testimonie hereof against the Turks and Moores c. To make it yet more plaine doth he think that the Turks make such profession of Christ vvhereby any of them are saved in their estate And againe doth he think that none of the Church of Rome are saved by the faith of Christ which they hold and professe in their estate Not to speak of the church of England of vvhich also hovv these men esteem is not unknowen 10. Likewise vvhen he saith The Turks and â—agans are in some things to be justified Pag. 94. in comparison of the church of Rome hovv frivolous is this and not to the purpose for the point in hand Sayth not the Prophet that Ierusalem became so exceeding sinful as she justified Samaria Sodome in respect of themselues and that they vvere more righteous then she Ezech. 16 46 52. Also that the backsliding Israell justified her self more then tretcherous Iudah Ier. 3 11. Yea Christ saith it shall be more tollerable for Tyre and Sidon Sodome in the day of judgment then for Chorazin Bethsaida and Capernaum where Christ lived preached did miracles himself Matt. 11.20 24 Shall we therefore think that Ierusalem and Iudah Chorazin Bethsaida Capernaum vvere not the cities churches and people of God Yet such reasons and arguments this man bringeth us 11. Erroneous also it is and Anabaptisticall that he saith Ibid. The Temple of God spoken off 2 Thes 2 4. is no more the Church and Temple of God then the Divel which appeared to the witch at Endor vvas Samuel 1 Sam. 28.14 15 c. Also where I compared Ezec. 43 7 8. with 2 Thes 2 4. that this is not fit but that the type should be set froÌ„ Bels Temple in Babylon where the vessels of Gods true Temple were holden captiue Dan. 1 2. or from the Samaritans Temple builded by Sanballat on mount Garizim whither the apostate and wicked Jewes used to flee Joseph Antiq. Jud l. 11 c. 8. For let him speak was the Divell Samuell in deed was Bels Temple or the Samaritans Temple Gods Temple in deed as himself said erewhile that the temple of God spoken off 2 Thes 2 4. is to be understood of Gods church and people answerable to Ierusalem and the dwellers therein Pag. 80. Besides that he knovveth hovv Augustine saith in the place here before cited by himself that the Temple of any Idoll or Divell the Apostle would not call the Temple of God August de civit Dei l. 20. c. 19. 12. Where I alledged Zach. 6 12 13. Ephe. 2 11 13 19 21. 2 Cor. 6 16. Pag. 95. Rev. 11 19. and compared them vvith 2 Thes 2 4. to shew that by the Temple of God here the Scripture understandeth not the Temple of Ierusalem but the Temple of Christians the Church of God he turnes avvay from the point in question what he can discourseth on things agreed upon by all But to put him from his shifts let him tell us plainly when Paul saith the Temple of God hath not agreement with idols 2 Cor. 6 16. if yet there be idols set in the Temple of God as was in the time of Manasseh Antiochus and others whether now it cease therefore to be the Temple of God or not The Scripture sheweth that it is the Temple of God notvvithstanding as I haue noted before out of the historie and Prophets 2 King 21 7. Jer. 50 28. Ezec. 8 5 10 16. Dan. 11 31 38. This is the point whereunto he should keep if he vvould ansvver to the purpose 13. And againe extreemely erroneous and Anabaptisticall it is Ibid. that he saith the Church of Rome hath not * Such is his opinion also touching the baptisme of the church of EnglaÌ„d the true baptisme the one baptisme spoken off Ephes 4 5. If this be true what outward Baptisme then haue these men themselues He saith not a true one not that one baptisme spoken of Ephes 4 5. And vvhat remayneth then but that they must needs become Anabaptists and get another outvvard baptisme then that they haue if they will vvalk conscionably and that in the meane time they profane the Lords table and all the holy things of God usurped among them So eyther they must leaue their Anabaptistical opinions or admit of Anabaptistical courses Let them chuse vvhich they vvill And if they vvill not become Anabaptists let them tell us whether in divers respects a double consideration may not be had of the church of Rome as of Israell heretofore yea and of Iudah also so as in one respect it may be said there is the Church of God or a true Church there to wit as the Temple of God and his people is there and that in another respect there is an apostate or a false Church there namely as Antichrist sitteth therein with his apostasie oppositioÌ„ exaltation aboue all that is called God c. whether
that shal dominere in the church Ibid. chap. 2 p. 642. And the like he hath often othervvhere M. Robbinson also saith The constitution euen of Rome as now it stands is not simply false but onely in this and that respect Iustif of Separat pag. 88. And many moe I might alledge of all sorts of Writers and Witnesses but these may suffice Yea it is ynough alone that Gods Word doth so teach and confirme it as before is manifested The Conclusion HItherto of these things concerning the Church of Rome Whereabout I haue vvritten the more largely to help forvvard what in me is the better searching out and more clearing of the truth both against Poperie on the one hand and Anabaptistrie on the other For with the Papists there is nothing more common in pleading for the estate of that church then thus to reason and aske Seeing it is granted that the church of Rome was the church of God in the Apostles times when vvas it since that she ceased so to be In which of the Centuries after Christ In what Popes dayes c. Whereunto some answer about 300 yeres after Christ vvhen at the Nicene Councell the primacie of that Sea vvas so and so acknovvledged some think sooner straight after the Apostles dayes some later about four hundred yeeres after Christ others about fiue some about six hundred after Christ c. Hereupon the Papists insult and both harden themselues and trouble others very much hereabout On the other hand the Anabaptists taking it for graunted that the church of Rome is not the church of God they cast avvay the baptisme there received and professe to begin all anevv and therefore are againe baptized anevv and so proceed on in their course as best liketh themselues being therein more hardened by others vvho also say that the Church of Rome is not the church of God neither their baptisme true baptisme but an Idoll and lying signe a cursed and detestable Sacrament c. Thus errors and evils increase on all hands whereas the way both soundly to ansvver the Papists and rightly to prevent the Anabaptists errors and evil courses is to ansvver that the church of Rome is yet stil the church of God but in apostasie the temple of God but wherein the Man of sinne sitteth c. And therefore as it is the church Temple of God to acknowledge it to reteyn the baptisme and vvhatsoever ordinance or truth of God they haue yet among them but as it hath the man of sinne set therein as it is in apostasie from the faith vvorship order and government wherein at first it vvas set as may sufficiently appeare by comparing their present estate with the Epistles vvritten by the Apostle to the Romanes and the other Primitiue Churches c so to leaue and vvitnesse against all the apostasie iniquitie mixtures and corruptions thereof and to returne to the auncient and good vvay vvherein the Church of Rome with the other Churches aforesaid were first planted by the Apostles Of vvhich point I shall God willing by other occasion speak more hereafter In the meane time as I noted before remember stil to distinguish betvveen the Temple of God and the man of sinne set therein between the church it self and the apostasie thereof like as betvveene the Temple at Ierusalem and the idols of abomination that were set therein betvveen the church of Israell and the defection thereof Which did not hinder but that yet still it vvas the Temple and church of God though corrupted and defiled so as none could lawfully in that estate eyther minister there or bring their sacrifices thither but the godly chose rather that Ierusalem should be filled vvith their innocent blood then that they vvould sinne and defile themselues vvith the worship and abomination there used and urged upon them 2 King 21 1 16. and 24 4. Remember also still to apply unto Antichrist what the Scripture hath otherwhere of the Beast of the Gentiles of Sodome Egypt Babylon c. And refer what it hath of the temple of God of the court of the temple of the holy City and the like to the church of God either more syncere or more corrupt in defection or othervvise Consider withall if whereas the termes of a true or false Church are commonly used and many times not rightly understood or applied it would not be good and profitable for discerning of the different estate of Churches aright to use the termes of syncere Esai 1 21. or corrupt pure or impure intire or apostate faithfull or adulterate c. And these also vvith degrees as some more syncere and some lesse some more corrupt and some lesse c. Which being vvell observed vvould giue great light for understanding and observing things aright both for judgement and practise to eschevv the errors and evils into vvhich so many fall some on the right hand and some on the left Finally the due observation of these things vvil shew us both vvhy and how to leaue the present estate and apostasie of the church of Rome to returne to the auncient estate and integrity thereof reteyning vvhatsoever they haue that is the Lords according to his vvord and renouncing vvhatsoever mixtures or corruptions they haue brought in of their own vvhether concerning the faith or the order of the church This also I trust may be a meanes by the blessing of God to stirre up both Papists Anabaptists and others that are any vvay so inclined more carefully to consider their vvaies and estate in their heart and speedily to turne their feet into the vvay and testimonies of the Lord. Psal 119 59 60. Which grace the Lord in mercy vouchsafe unto them And thus much touching the church of Rome and the matters aforesaid perteyning thereunto Touching the Church of England NOvv whereas our opposites hold also that the church of England is not the church of God nor hath the covenant of God and the Baptisme there received is not true baptisme but an idol lying signe c. their opinions are here again in many respects far more erroneous and ungodly then before For hovv ever some heretofore not regarding aright the faith there professed and lothing the corruptions there reteyned haue misconceived some things concerning them and their estate Yet now that there hath ben longer time and more occasion further to consider thereof seeing also into vvhat extremities divers of our countreymen that are become Anabaptists haue by this meanes the more run themselues and specially considering the doctrine of faith which they professe in Christ alone unto salvation it should teach al more advisedly and heedfully to regard their estate in this behalf to acknowledge them to be the people and churches of God having the covenant baptisme of the Lord c. To insist further upon particular reasons hereabout I need not divers haue ben noted †Pag. 30 c. 58 c. and 121. c. here before where vve
Latimer c. latter Angels vvitnesses that follovved after called others and vvere called themselues to separate from that estate and to returne to the auncient faith and vvay wherein the churches were set of old Which also hath ben yet is performed by degrees As vve find that Luther Calvin Latimer Bradford the godly vvith them vvent further then John Wickliff John Hus Jerome of Prage and others before them Also that the Church of England goeth further in many things then the Lutherans And that the other reformed churches proceed further then the church of England though yet al the corruptions of the apostasie be not vvholly taken avvay and the churches brought to that heauenly synceritie wherein they vvere planted by the Apostles at the first vvhereunto vve ought all earnestly to striue what in us is knovving that this estate is not atteyned all at once and that those churches which are most freed from the corruptions aforesaid come nearest to the auncient integrity of the vvay of God are the most partakers of this grace and heauenly blessing of the Lord. IX That furthermore by the consideration of the Temple with the severall parts places and uses thereof we may obserue a double consideration of the estate and communion of the Church and people of God The one here on earth the other in heauen And that vvhich is on earth to be also tvvo fould the one outward and visible the other more invisible and inward The outvvard and visible signified by the Court of the Temple vvhich was outward vvhither all Israell came noting the churches outward estate and communion vvith God in the visible assemblies thereof The inward and invisible signified by the sanctuarie and holy place which were inward whither the Priests onely had accesse noting the more invisible estate and communion vvhich the elect and faithfull haue vvith God in spirit and trueth being made Priests unto God in Iesus Christ And lastly the estate cōmunion had vvith God in heauen signified by the most holy place where God dwelt between the Cherubims * Hebr. 9 7 24. whither onely the high Priest came once a yere not vvithout blood ‡ Exo. 28.6 29. carying on his brest and shoulders the names of the tribes of Israell graved in precious stones and so presented them before the Lord noting †Hebr. 3 1. and 9 24. and 10 19 20 21. Ioh. 14 2 3. our accesse to God in heauen by Iesus Christ the high Priest of our profession who appeareth before God for us hath many mansions prepared in heauen for us that where he is there may we be also X. Finally that as they vvhich vvent into the inner parts of the Temple did passe as I noted before through the outvvard Court and yet not all that come to the outvvard Court did or might passe to the places of the Temple that were more inward Sal. Song 1 7 8. Act. 2 47. so they that vvould be partakers of Gods heauenly favours and blessings here and for ever should what in them is use the meanes and benefit of the outvvard estate and communion of the Church of God on earth and yet also not all vvho enjoy the benefit of the churches visible estate are partakers of the invisible graces and eternall salvation of God but onely the elect and those that are truely godly Yea that the outvvard Court and City to be troden upon is subject to be giuen unto apostates and persecuters that for a long time together vvhen yet all this time the elect and faithfull passing through these to vvithin being sanctified and approved of God are still preserved and protected by him and in the end are called from earth up into heauen These novv are the things vvhich I thought here to note by this occasion Which are likewise for the most of them observed and acknowledged by the best of the Protestant vvriters generally Yea also some of these men themselues vvith vvhom we haue to deale do thus understand and apply that vvhich is here spoken of the Court and holy City as in their ovvne vvritings may be seen And because the point is of waight for the matter in hand I vvill here therefore before I proceed further note downe their owne words wishing the Reader vvell to obserue them as follovveth When M. Sm. in a treatise of his wrote thus ‘ M. Sm. diffe p. 20. and 21. As the holy place with the Altar and Priests did properly signify the Church worship and Saints Rev. 11 1. 1 Pet. 2 5. under the nevv testament so the court without the holy place whither al the people came and the typicall service performed there did signify the confused assemblies of Antichristian persecuters and their ceremoniall worship Rev. 11 2. which the spirit in that place calleth Gentiles or heathen in those respects M. Ainsw answering him after he had shewed some misconceits of his about the Tabernacle and things perteyning thereunto proceedeth then further in his answer on this sort saying * M. Ain defence of Script p. 12 13 14 15. His eye sight fayled not so much in the shadovv as his heart vvas blynded in the shadowed thing For he maketh the tabernacle altar and Priests to signifie the church worship and Saints under the new Testament the court of the Tabernacle he will haue to signifie the assemblies of Antichrist the Israelites there assembling to signifie the Antichristian persecurers c. Behold unto what great iniquity he abuseth the word of God ‡ Note how M. A. speaketh of Israel here The body of the Church of Israell †Exo. 4 22 the son and first borne of the Lord †Psal 135 4. his chosen and chief treasure “ Deu. 7 6 7. precious unto him aboue all peoples of the earth on vvhom he set his loue †Deu. 33.26 riding upon the heauens for their help and on the clouds in his glory a people †vers 29. blessed saved by the Lord the shield of their help and sword of their glorie this people he maketh to signifie the Antichristian persecuters hated of God children of the Divel for whose overthrow confusion Christ ‘ Rev. 19 11 21. rideth on the heauens in his glory with a garment dipt in blood and a sword for to slay them and fill all the foules of the ayer vvith their flesh c. The Lords ‡ Lev. 6 16 holy Courts wherein they that dwelt “ Psa 65 4 were blessed for which the soules of the Saincts “ Psal 84.2 10. longed and fainted counting one day there better then a thousand othervvhere is now made to signify the Synagogue of Sathan and place vvhere the Divell dwelleth c But what may we thin◠induced M. Sm. to this impietie Euen Satan deceived him by one place of Scripture which †Pag. 21. he citeth in his book viz Rev. 11.2 where Iohn was willed in a vision to
which were before you Mat. 5 11 12 A Table of some principal things conteyned in these Treatises The first Trtatise Touching the Anabaptists CHAP. I. OF the baptising of children pag. 1 Objection 1. That there is not in the Nevv Testament mention of any child so baptised pag. 4 Object 2. out of Act. 16.32.34 that the Iaylour with his household beleeved in God pag. 7 Object 3. out of Mat. 28 18 19. that Christ commanded the Apostles first to teach and then to baptise pag. 8 Object 4. Of the reasoning from circumcision to baptisme pag. 11 Object 5. Of the difference between the Iewes estate ours their ministration of circumcision to the males onely and on the eight day c. pag. 13. Object 6. Of the Iewes and Proselytes that were both circumcised and baptised pag. 20. Object 7. That Christ was not baptized till he was about thirty yere old pag. 21 Object 8. That children understand not the mysterie of Baptisme pag. 23 CHAP. II. Touching Originall sinne in children p. 23 CHAP. III. That Baptisme received in the church of Rome or other apostatical churches is not to be repeated pag. 27 Object 1. That it is not true baptisme but an Idoll and lying signe c. pag. 30 Object 2. Of the corrupt ministration thereof and erroneous opinions held therabout pag. 37 Object 3. That there are divers sorts of Idols and both kinds in the popish baptisme pag. 41 Object 4. That Israell in their apostasie were not the Church and people of God but divorced from him having the covenant also brokē on the Lords part c. Where also are handled the Scriptures alledged hereabout 2 Chro. 15.3 Ier. 3 8. Hos 2 2. and 13 1. Numb 23 1. c. p. 57 c. Object 5. That Israel are called the people of God because they had ben so before though now they were not so in their apostasie c. where also is treated of the Scriptures here alledged Hos 1.9 and 2.2.7.18.19.20.23 2 Chron. 15.3 Mic. 2.7.8 Ioh. 10.16 c. p. 97 c. Object 6. That if Israel were the church and people of God then none might leaue them but they should fall into schisme pag. 116 Object 7. That the Church of Rome is not the church of God nor under his covenant neyther hath any of the Lords posts and ordinances left in it but is divorced from the Lord c. where also is treated of 2 Thes 2.3.4 and Rev. 11.1.2 and of the Temple of God there spoken off and of Iudah and Antiochus c. pag. 119. c. CHAP. IIII. Replies and Answers concerning churches in apostasie and more particularly touching the church of Rome c. pag. 139 Where again 2 Thes 2.3.4 the Temple of God is further treated off pag. 142 Also of the Beast the great City Babylon c. spoken of Rev. 11. and 13. 17. c. pag. 152 Of Gods people in Babylon spokē of Rev. 18 4. where also is treated of the Baptisme had in the Church of Rome c. pag. 166 Of Israell heretofore and Christian churches synce being in defection pag. 171 Of a double regard to be had of Churches in apostasie pag. 176 183. c. Of M. Iunius his judgment touching the Church of Rome pag. 182 Testimonies of older and later Writers touching Antichrists sitting in the Temple of God spoken of 2 Thes 2 3 4. pag. 211 Touching the Church of England in particular pag. 215 The second Treatise Touching the Remonstrants called Arminians Of the decree of Gods Electiō ch 1. p. 221 Of Gods decree of Reprobatiō ch 2. p. 224 Touching generall redemption ch 3. p. 229 Of free will or power in our selues unto good since the fall ch 4. pag. 233 Of the Saints perseverance ch 5. pag. 240 The third Treatise Concerning the Protestants and Reformed Churches Touching book prayer chap. 1. pag. 245 Of the constitution of particular churches chap. 2. pag. 249 Of the right and power of particular churches chap. 3. pag. 252 Of the Pastors other Officers administration chap. 4. pag. 255 Of the distinction of the Pastors and Teachers Offices chap. 5. pag. 259 Of the having of one or moe Pastors in particular churches also of Diocesan Provincial Bishops c. chap. 6. pag. 261 Of the Teachers Ministers of the word in generall c. chap. 7. pag. 278 Touching the exercise of prophecy pag. 281 Of the ministration of the Sacraments to al persons generally chap. 9. p. 282 Touching the maner of administratiō of the Sacraments where also touching the crosse in Baptisme and kneeling at the Lords supper c. chap 10. pag. 284 Of the disposing blessing breaking distributing of the bread wine ch 11. p. 285 Of the Ministers cōmunicating with the rest of the church chap. 12. pag. 286 Of the Ruling Elders Deacons or common people ministring the sacraments p. 287 Touching the often celebrating the Lords supper And of the time of the day whether morning or euening ch 14. p. 289 Touching having of a Fast the Lords supper together on one day ch 15. p 292 Of Loue Feasts chap. 16. pag. 293. Of the observation of other Holy daies besides the Lords day where also of Christmas and Easter c. ch 17. pag. 294 Of dealing with sinners for their reclayming or censuring where also is treated of Suspension Excōmunicatiō c. p. 300 Of the exposition of those words of Christ Tel the church Mat. 18. ch 19. p. 306 Of the maintenance of the Ministers and other officers of the church ch 20. p. 316. Touching the remnants and monuments of Idolatrie chap. 21. pag. 318 Touching the solēnizatiō of mariage p. 319 Of the generall duety of all churches and people touching religion ch 23 pag. 320 THE FIRST TREATISE Of some questions concerning the Anabaptists CHAPTER I. Whether Baptisme is to be administred to Infants being the children of the faythfull or not THE Anabaptists misunderstanding some Scriptures and not finding in the New Testament mention of any children by name that were baptized hold therefore that infants are not to be baptized though they be the children of such as doe beleeue The errour of which opinion appeareth by these Scriptures and reasons deduced from them other the like Gen. 17.7.12.13.14.26.27 Exo. 12.48.49 Zach. 2.11 Eph. 3.6 with Act. 2 38 39. 3 25. and 16 15 31 33. 1 Cor. 1 16. and 7 14. and 10 1 2. Rom. 4 11 16 17. 15 4 8 9 10. Gal. 3 8 29. Eph. 4 4 5 6. Col. 2 8 12. Psal 22 30 31. Esa 54 10. Zach. 13 1. Mar. 10 13 16. I. Because it is the ordinance commandement of God to giue the signe and seale of his covenant of grace to his people and their seed in their infancie throughout their generations Gen. 17 7 12 13 14. Exo. 12 48 49. with Act. 2 38 39. 3 25. 16 15. Col. 2 10 11 12. Which ordinance of the Lords
raunsome for al our sinnes Rhem. Annot. â— Tim. 2 5. and 1 Joh. 2 2. c. They professe also the articles of the Chriâ—â—â—â—â— faith conteyned in the Apostles Creed as it is commonly called 〈◊〉 the Nicene and Athanasius Creed As appeareth also in the Rhemes Testament 〈◊〉 their notes at the end of the Acts of the Apostles and in their service booke c. 〈◊〉 professing this faith they baptize with water in the Name of the Father the Sonne and the holy Ghost Which Christ commanded his disciples to doe Matth. 28 16 19. with Act 8 36 37. Therefore the Baptisme received among them is not to be renounced c. VII And vvho can deny vvith any vvarrant from the vvord of God the Ievves and Pagans whom they bring to the faith of Christ aforesaid and baptize into his name Who can I say with any good reason deny these novv to be Christians or not to haue the Lords ordinance of baptisme vvhich is still to be reteyned and not a nevv to be gotten or repeated agayne Like as the straungers and Proselytes of the Gentiles that came to the faith of Israell in the time of their apostasie and so vvere circumcised reteyned still their circumcision vvere received in Iudah to eat of the Passeover together vvith the Israelites themselues Whereof none might eat that were uncircumcised 2 Chron. 30 1 11 25. with Exod. 12 48 49. VIII The Scripture also teacheth that God hath * Rev. 18 4. 〈◊〉 2 2. and 3 1. and 4 1 2 12 15 16 17. Mich. 1 1 5 13. c. Ier. 2 2 c. Eâ—â—â—â— 16 2 60. and 20 4 44. and 22 and 23 chap. his people in the Romish Babylon under his covenant of grace and vvhen he calleth them out from thence requireth of them not to be partakers of their sinnes but requireth not to leaue whatsoever is had in the church of Rome But as the †Prophets taught dealt with Israel of old the childreÌ„ of that church should plead vvith their mother that shee take away her fornications out of her sight and her adulteries from between her breasts Novv “ Matt. 28 19. Baptisme is not of her adulteries but of Christs ordinances it is not a threshold or post which Antichrist hath brought into the Temple of God but was set therein ‡ Rom. 6 3 â—â—â—h 2 Thes 2 3 4. and Rev. 11 chap. of old by the Lord himself Neyther may vve plead vvith the Church of Rome to take it avvay but that shee put avvay the fornications corruptions that are of her ovvne addition Which are the very things * Ezech. 43 7 8 9. and 16 chap. Iudg. 2 〈◊〉 Psal 106 35 39. Esa 8 11 c. Amos 5 4 5 6 14 15. with Rev. 8 9 〈◊〉 13 6 17 14 chap. c. that cause the abomination of her estate and vvhich vve are bound to leaue put avvay and not all vvhatsoever is had in such Apostaticall Churches IX Els by such like reasons as the baptisme is renounced which is the received men might also urge as some haue done not to reteyne useâ— regard as vve should the articles of faith the learning of the scriptureâ— the translations thereof had and acknovvledged in those Church â—â—ld 〈◊〉 likewise might persvvade to the dissolution of such mariages as haue bâ—â— had by their Ministerie vvith other as strange consequences that by 〈◊〉 maner of reasoning vvould be inferred thereupon Which to admitte 〈◊〉 vvere contrarie to Deut. 5 32 33. and 31 9 13. Prov. 4 25 26 27. and 23 2 Chro. 29 and 30 chap. Esa 8 19 20. and 34 16. Luk. 16 29. Ioh. 5 39. Act. 15. and 15 21. and 17 2 3 11. Rom. 15 4. 16 17. 1 Cor. 4 6. 1 Thess 5 21. 2 Tâ—â— 3 14 17. Heb. 13 4 9. Rev. 1 3. 2 Pet. 3 17 18. OBJECTION I. But †The Anabaptists M. A. c Animad p. 68 72 71 75. the Baptisme had in the Church of Rome is not true baptisme 〈◊〉 an Idol and lying signe a detestable and cursed sacrament a fiction 〈◊〉 true Christian baptisme ‡ M. Cl. no better then when we wash our own face wiâ—â— water dayly Of which sort also the Baptisme of the Church of England 〈◊〉 And Circumcision that was kept in the apostasie of Israell heretofore ANSWER Assertions notably erroneous if not indeed hereticall and blasphâ—mous and such as are not peculiar to the Anabaptists alone but are soâ—â— of them affirmed and some of them also published by others some saâ—ing one thing some another some speaking of one church some of anâ—ther some to one purpose some to another sometimes more plainly directly sometimes vvith shifts pretences more deceiving the simplâ— and bevvraying their ovvne iniquity Which is the more lamentable 〈◊〉 as much as these being maine grounds of Anabaptistrie they shouâ—â— therefore be convinced and resisted not coloured or pleaded for by as meanes For if the former assertions vvere true then would it necessarie follovv that the Baptisme received in the Churches aforesaid is not 〈◊〉 ordinance of God not to be reteyned but utterly to be rejected 〈◊〉 baptisme to be received both for obedience of the commandement 〈◊〉 God and for our ovvne comfort Reasons shewing That if the Baptisme of the Church of Rome England were an Idol and lying signe c. then it ought to be renounced and another to be receyved I. Because Idols and lying signes and fictions are not of God but the Divell who is a lyar and a Father thereof Ioh. 8 44. Rom. 3 4. II. Neyther can an Idoll and lying signe or such a baptisme as is more then a dayly vvashing of our owne faces be the signe and sealeâ— Gods true and everlasting covenant of the righteousnes of faith and â—â—ashing avvay of our sinnes in the blood of Christ 2 Cor. 6 14 15 16. â—â— 2 18. 1 Cor. 8 4. with Rom. 4 11. and 6 3 4. III. The signe in a Sacrament also is that which is outward visible 〈◊〉 â—h in Baptisme is the vvashing with water in the Name of the Lord. 〈◊〉 if this be a fiction and lying signe in the Churches aforesaid then is not the Lords And they which are there baptized haue not then the outvvard visible signe vvhich the Lord hath ordeyned to be had of his people and therefore are bound to gette it unto them where it may be â—ad Rom. 4 11. and 6 3 4. Act. 10 47 48. Matt. 3 11. and 28 18 19. with Gen. 1â— 11 12 13. and 21 4. IV. And that also is to be done without delay and before they may come to the Lords Supper seing the neglect of Baptisme is sinne as was the neglect of circumcision and no unbaptized person may eat of the Lords supper as no uncircumcised person might eate of the passeover Ephes 4 4 5. and Luke 7 29 30. with 1 Cor. 10 16 17 18. Exo. 4 24
25 26. and 12 43 â—â— 48. V. And if any that reteyne an Idoll baptisme lying signe and fiction and haue not the Lords signe of the vvashing away of their sinnes in the blood of Christ will so presume to come to the Table of the Lord they doe highly prophane it and eat judgment unto themselues 2 Cor. 6 14 1â— 16. with 1 Cor. 11 27 28 29. and Mal. 1 7. 2 King 23 21. with ver 4 c. Eâ—â— 16 19 20 21. Esa 44 20. Zach. 10 2. VI. Yea seing Baptisme is the badge of Christianitie will it not also follovv hereupon that such persons as haue no other outward baptisme but an Idoll baptisme and lying signe and fiction stand outwardly in this behalf Idol and false Christians and the Ministers among them Idoll false Ministers profaning the holy things which they minister And that therefore the persons and ministers vvhich so speak and write against the baptisme of the Churches aforesaid and yet haue no other outvvard baptisme but what they received there are accordingly to be esteemed themselues untill they revoke their ungodly errours And moreover 〈◊〉 none vvho haue but an Idol baptisme and lying signe themselues 〈◊〉 such estate minister baptisme or the Lords supper to others and be accepted or reteyned for the ministers of Christ without great sinne and Impietie 2 Cor. 6 14 15 16. with 2 Chron. 29 and 30 chap. Ezra 2 61 62 〈◊〉 and 6 19 20 21. Jer. 10 8. Psal 115 4 8. 1 Cor. 10 7 14. Ioh. 5 21. Rev. 21 8. and â—2 15. Zach. 10 2. and 11 17. Ezech. 44 6 7 8 9. VII Neyther can it be thought that repentance vvhich still they speak of should ever make a lye to be a trueth an Idoll to be Gods ordinance a lying and cursed signe to be a true and blessed sacrament For â—â—â—â—gh repentance fyndeth mercy vvith God for a lye yet a lye is a lye 〈◊〉 and an Idoll vanitie Zach. 10 2. Ier. 10 8. Ioh. 8 44. and 14 6. and 17. 〈◊〉 with 2 Cor. 6 14 15 16. VIII Nor doe they indeed repent who still reteyne such baptisme 〈◊〉 themselues think to be an Idoll and lying signe and fiction For true repentance and our duty to God leadeth and byndeth us to cast avvay all Idols and lying signes and fictions farre from us Hos 14 8. Ezeck 2â— Esa 30 22. 44 20. 1 Cor. 10 14. 1 Joh. 5 21. with Rev. 2 20 21 22. and 9 20. 14 9 12. And this also as I noted before is religiously to be done afoâ—â— ever we offer to come to the Lords supper as they in Israell careful purged the Temple that had ben defiled and brake dovvne the Idols at idolatrous monuments afore they would celebrate the Passeover 2 Chr 29 and 30 chap. 2 King 23 3 23. with 2 Chron. 34 and 35 chap. IX Whereas therefore they say * Animad p. 70. We haue gotten the Lords Baptisme comming to the Lord in true faith and repentance vvho baptizeth us vvith the hâ—â— Ghost and vvith fire As for the outvvard vvashing vvhich vve had it need not beâ—â— peated c. And afterward say †pag. 72. We haue renounced that Romish Baptisme asâ— impure idoll in their abuse c. they doe but shift and contradict themselueâ— and deceiue others and still runne into errors one after another moâ—â— and more For 1. speaking of the Lords baptisme they speake of that vvhich invvard vvhereas our question is of that which is outvvard 2. They speake of abuses in the ministration and opinions of the Minâ—sters thereof wheras our question is of the thing it self not of the abusâ— 3. Their assertion implyeth that they had not the Lords baptisme till tâ—â— gotte it themselues by comming to the Lord in true faith and repentance Which plaine Anabaptistrie and covert Popery and Arminianisme Whereâ—â— they debase Gods grace and exalt mans works For when they say thâ— haue gotten the Lords baptisme by true faith and repentance it must be understooâ— eyther of the inward or outward Baptisme If of the inward besides thâ— it toucheth not the question as is aforesaid it implyeth Popery if of tâ—â— outvvard it conteyneth Anabaptistry 4. And that moreover so as if they had dyed themselues in their iâ—fancie they had not then had the Lords baptisme nor had ben baptizâ— vvith the Holy Ghost And as not themselues so neyther any other iâ—fants there baptized 5. No nor when they were come to yeres if they had dyed afore the had left to be members of the church of Rome and England For somâ— of them left the one some the other and all of them haue left both Aâ—â— holding them †Animad p. 68.70 72. 75. 82. 93. 96. â—ustis pag. 121 278 463. not to be under the covenant of God nor to haue tâ—â— Lords baptisme for a signe unto them of his covenant and a seale of tâ—â— righteousnes of faith in Iesus Christ but that he hath broken the covâ—nant euen on his part also and hath giuen them a bill of divorce pâ—â—â— them avvay c. it vvill follow that they suppose they did then come the Lord in true faith and repentance and as some of them speak it did the enter into the covenant of God vvhen they left that estate and came to thâ— cause vvhich now they professe And so either they haue no outward bâ—ptisme at all according to their ovvne opinion confirming the covenaâ—â— of God and the righteousnes of faith unto them in Christ or els theâ— had it before they came under the Lords covenant and in a Church â—â—â—â—ced from the Lord. Let them chuse which they vvill and shew hovv â—â—r ovvne estate can be warranted by the vvord of God and how their â—â—nions and courses agree with the doctrine of the Scriptures concerâ—â—â—g the covenant of God and the eternity thereof the sacrament of baptisme and the ministration thereof the mediation of Christ and the â—â—nt thereof both for confirmation of the covenant and comfort of the Sacraments vvhich are giuen and continued by the Lord as signes and â—â—â—des of his covenant and mercy in Iesus Christ 6. And furthermore by their assertions it vvill follow that they which are baptized in those churches and dye in that estate they haue not the Lords baptisme being not come to the Lord in true faith repentance and withall dye out of the covenant of the Lord and so out of the estate of salvation in Churches divorced froÌ„ the Lord which haue not baptisme for a signe of Gods covenant unto them and a seale of the righteousnes of faith in Iesus Christ Novv into what a vvofull estate by this meanes they bring all that are baptized in those Churches and so dye not seeing and leaving the corruptions thereof and what grounds besides they lay of Anabaptistrie herein let such as are vvise obserue and let themselues better consider vvith themselues hereafter as carefully renounce their vvicked opinions
and courses as they haue rashly runne into them And the more novv that they haue ben manifested againe and againe hovv ever hitherto they would not take heed to the instructions and vvarning giuen unto them 7. Finally vvhereas they say The outward washing need not be repeated and yet say also that they haue renounced the Romish baptisme as an impure Idol in their aâ—â—se they use shifts and contradict themselues For if the outward baptisme be an Idol vvhy doe they reteyn it If it be not an Idol why haue they renounced it That vvhich they speak of their abuse is a shift not to the point in questioÌ„ as I noted before Difference is to be put between aâ—â—ing that is abused betvveen the abuse thereof The Scriptures are the vvord of God and not an impure Idol to be renounced though they be abused by the Papists and themselues Wine is the good creature of God and not an impure thing to be renounced though it be abused by drunkards c. But of this God willing more hereafter This for the present may suffice to shew the fraud impiety of their dealing In comparison whereof the dealing of the Anabaptists vvho â—â—ding it to be an Idoll and lying signe doe therefore indeed renounce it and receiue another is more conscionable and religious though yet â—â—â—ery deed it be most sinfull and ungodly For the Baptisme had in the â—â—urches aforesaid vvhich they renounce is not an Idol and lying signe â—â—â—ction as they pretend but is in deed true Baptisme the ordinance 〈◊〉 â—he Lord which in mercy he hath giuen to his church for a signe of his â—â—â—enant hath stil continued it in the churches aforsaid unto this day â—â—â— may appear by the reasons here alledged before against the renounâ—â—â—â— of that Baptisme and the receiving of another and novv also by these vvhich here followe agreeably thereunto Reasons shewing That the Baptisme of the Church of Rome England is not an Idol and lying signe c. but the Lords ordinance and true baptisme and therefore may not be renounced or another receyved I. Because an Idol and lying signe and fiction is an invention of man in the worship of God Exod. 20 4. Psal 106 36 39. Ier. 2 28. Hos 13 2. 1 Cor. 8 4. and 10 7. Col. 2 18 23. Whereas Baptisme in those Churches is of the holy things of God a true signe of his covenant an institution of the Lord which the Church of Rome had in the Apostles dayes when Antichrist as yet was not seated there hath reteyned it ever since together with other Churches derived therefrom notvvithstanding their Apostasie and great impiety other wayes Rom. 6 3 4. with 1 7. 2 Thes 2 4. Rev. 11 1 2 19. II. Els those Churches the like should not haue a mixture of Gods ordinances with their owne inventions and so haue their thresholds and posts set by the Lords posts and thresholds among them but should be utterly deprived of all every one of Gods ordinances if the Baptisme and other like things among them were all Idols lying signes fictions But they haue such a mixed estate as is aforesaid though some far more then other like as Israel also had heretofore As both the Scripture and experience in all ages doeth shew it to be in all such churches For which see the Scriptures aforesaid and Ezech. 43 7 8. Hos 7 8. and 13 2 4. Amos 2 11. and 8 5. 2 King 7 3. 1 Tim. 4 1 2 3. Rev. 8 7 9 11 12. and 11 1 2 c. III. And if the Baptisme of such churches were in deed an Idol and lying signe and fiction a detestable and cursed sacrament then it should be the sinne of those churches to reteyne that Baptisme still and their duty presently to cast it away And we also ought to plead with them utterly to reject it For so both they ought to doe with all Idols lying signes and inventions of men brought into the vvorship of God and we should also provoke and stirre them up hereunto Ezech. 20 7. Esa 30 22. Hos 2 1 2. and 13 2. and 14 8. 1 Cor. 10 7 11 14. 1 Joh. 5 21. Rev. 21 8. Which if either they or we should doe it would be great sinne and impiety in us all 2 Chron. 29 18 19. with Ier. 50 28. and 51 11. 1 King 19 10 14. Ezech. 43 8. Amos 5 14 15. 1 Thes 5 21. Rev. 11 1 2 19. with Eccles 7 16 17. When Israell fell into defection the Prophets that blamed their idolatries exhorted them to leaue all their iniquities did then also reproue them for not observing religiously such of the ordinances of God as were still remaining among them Amos 8 5. with 2 8 11 12. and 5 4 5. Ier. 17 21 27. with 2 20 28. chap. Ezech. 20 7. with ver 12 13. c. So farre were they from accounting Gods ordinances reteyned in apostasie to be Idols and detestable thing And vvhen reformation vvas made in Iudah that they returned to the auncient syncerity of the Church they cast away onely the filth lothsome things that were brought into the Temple and not eyther the â—â—mple it self or any of the holy things therof that had ben polluted but â—â—â—se they reteyned still as being the Lords notwithstanding al their deâ—â—â—tion and cleansed them from the pollutions thereof and such of the â—â—â—sels of the Lord as had ben cast away in that apostasie they also preâ—â—red and sanctified 2 Chron. 28. with 29 3 12 16 17 18 19. These things â—â—e written for our learning and this president may serue both to direct 〈◊〉 in the trueth and to convince the erroneous opinions and sinful praâ—â—â—ses vvherein so many goe astray some on one hand some on another â—â—ndry vvaies IV. Baptisme in the defection of Christian churches is as circumcision vvas in the apostasie of Israell But circumcision in that estate was not an Idoll and lying signe a false or cursed Sacrament but the Lords ordinance a true signe holy Sacrament had in Israel before their defection and still continued in the time of their apostasie as hath also come to passe in the Christian church concerning Baptisme through the merciful and povverfull work of God Gen. 17 7 14. and Lev. 12 2 3. with 2 King 13 â—â— 2 Chron. 30 chap. Jer. 9 26. Ezech. 23 ch and 32 24 26 29 30 32. Also Matt. 28 18 19. Rom. 6 3 4. with 2 Thes 2 4. Rev. 11 1 2 19. Which we ought therefore with thanks to acknovvledge and obserue to the praise of God and our owne comfort and not to deny so gracious a work of God or any way to oppugne it to the dishonour of his name and our ovvn unspeakable hurt and evill V. And the Covenant of God is an everlasting covenant which God continueth and respecteth euen in the times of apostasie yea and when he chastiseth the breach and
transgression thereof And therefore in this respect also ought we accordingly to acknowledge circumcision and baptisme giuen by the Lord to his people before and continued stil in their apostasie to be the Lords ordinances and his true signes seales being assured that notvvithstanding the iniquities of his people yet the Lord in mercy both continueth his covenant and euen by this meanes stil calleth and stirreth us up to turne unto him vvho hath betaken himself to be our God and into vvhose Name vve are baptized and doe baptize Othervvise the ground and continuance of Gods covenant and of the seale thereof should depend on Mans work and merit and not freely and vvholly on Gods grace mercy Besides that if God brake the covenant on his part when men break it on theirs then should there still be a new entring into the covenant again between God and man and a nevv baptisme dayly received again as the signe seale thereof Which is clean contrarie to the nature and eternity of the covenant of God and to the â—criptures and the course taken by the Lord observed by his people in such cases from time to time Gen. 17 7 13. Deut. 4 30 31. 29 10 15. â—â—dg 2 11 16 19 20 c. 2 King 13 23. Psal 78 56 65 c. and 89 30 34. and 11 5 9. Lev. 26 15 25 42 45. Ezech. 16 59 63. and 20 37 44. 2 King 9 6. and â—ev 18 4. Mat. 16 16 17 18. 28 18 19 20. Rom. 6 3 4. Luk. 1 54 55. Heb. 13 20. VI. If such vvere the baptisme of the Church in Rome and other Westerne churches as is aforesaid then should it be likewise in the East churches and in all Churches of the vvorld vvhen they fall into sinne breaking the covenant and commandements of God Yea so it should be among the Anabaptists themselues al people in all ages who sinne dayly and are continually subject to transgresse against the covenant and precepts of the Lord. And then should baptisme by their opinion every vvhere become an Idoll and a lying signe and detestable sacrament and men should day after day still be repeating their baptisme and taking a nevv one againe and agayn as vvas noted before And so should now be revived again the heresie of the Marcionites Catharists and other hereticks vvho held that Baptisme was to be repeated again and again when men fell into sinne August de haeres c. VII If the Baptisme had in the churches aforesaid were in deed a lying signe and fiction c. then vvould it also follow that there should be no salvation for any members of those churches reteyning the baptisme there received For the signe hath reference to the covenant and thing signified and so a lying signe must haue respect to a lying covenant and false thing signified thereby And by a lying covenant is no salvation to any Neither is the covenant of God a lying covenant but true and everlasting and confirmed by the blood of Christ Vnder vvhich vvhosoever are not they haue not God to be their God in Christ and so can haue no salvation in him Eyther therefore they must grant the Churches people aforesaid to be under the true covenant of God in Christ and so the baptisme there had to be the true signe seale thereof or els they must deny salvation unto them through the covenant of God coÌ„firmed in the blood of Christ Which were most wicked once to think or imagine and contrarie to the riches of Gods grace and the vvhole course of the Scriptures throughout Gen. 17 7 13. with Heb. 13.20 and Luk. 1 54 55. Psal 89 30 34. 1 King 14 13. and 19.18 with Rom. 11 1 5. 2 King 9 6. and 13 4 23. Amos 7 2 5. Hos 14 1. Esa 60 3 11. Matt. 16 16 17 18. Act. 16 31. Rom. 5 8 9. and 10 6 13. 1 Cor. 15 3 17. Ephes 3 14 15. VIII Finally the baptisme of those churches is from heauen not of men and is derived unto us from the Apostles of Christ through the loynes of the church of Rome and other churches which haue from that time reteyned and continued it unto this day Therefore it is not an Idol and lying signe but the true sacrament and ordinance of the Lord. Mat. 21 21. and 28 18 19. with Rom. 6 3 4. Heb. 7 9 10. 2 Chron. 30 chap. Whereas the other latter washing which the Anabaptists take up a new unto them selues is of men and not from heauen vvhereof they cannot shew vvarrant out of the Word of God nor how it hath ben derived unto them from the Apostles whom Christ sent into the world to preach his Gospel and baptise in his Name In vvhich regard moreover all such as being formerly baptized in the churches aforesaid haue renounced it and received an other vvashing unto themselues whereupon alone they would relye had need to consider well in their hearts vvhether this be 〈◊〉 deed a vvay devised and misconceived of themselues and in that â—â—ct an Idol of their owne invention and taken up according to their â—â—â—â—e understanding Such things was Israel subject to fall into Which â—â—â—â—fore Christians now should carefully regard in this and other such 〈◊〉 of religion Hos 13 1 2. 1 Cor. 10 7 11. OBJECTION II. But baptisme is corruptly administred in the churches aforesaid as namely in the Church of Rome with the signe of the crosse with exorcisme * Animadv p. 68. c. exsâ—â—â—ation salt spittle oyle and other mo sinfull additions and corruptions of their owne as prayer read by the Priest in an unknowen tongue c. and in the church of England also with the signe of the crosse and with prayer read out of a book prescribed by men c. Besides that in the church of England they use the signe of the crosse for a token that they shall not be ashamed to confesse the fayth of Christ crucified and manfully to fight under his banner against sinne the world and the Divel c. And in the church of Rome they hold that baptisme conferreth grace by the very action done c. Therefore in their sinful estate abuse of baptisme it is not unto them Gods ordinance but an Idol not true baptisme but false not a true sacrament but a false and a lying signe as circumcision also in Israels apostasie was unto them c. ANSWER 1. True it is that there are great abuses and corruptions in their estate and ministration and erroneous opinions held by them thereabout But vvill it therefore follow that the Baptisme there had is not Gods ordinance but an Idol not true baptisme but false not a true sacrament but a lying signe and a fiction c. Or will it follovv because of their errours corruptions that therefore the baptisme there had is to be renounced and another new one to be received If so then hovv wil they plead for the baptisme
receiue it For confirmation whereof he alledgeth Esa 44 20. Where the Prophet speaketh of Idols that * Gal. 4 7. vvith Esa 44 8 9 10. c. by nature are no Gods but a lye in the right hand of all that haue and reteyne them Which if it were true of the Romish baptisme that in the nature thereof it were no baptisme but a lye in the right hand of all that haue and reteyn it then should it without question be renounced as a very Idoll in deed For such is the lye in the right hand spoken off by the Prophet Esa 44 20. And the Lord requireth every man thus to doe with Idols Cast ye avvay sayth he every man the abominations of his eyes and defile not your selues vvith the Idols of Egypt I am the Lord your God Ezech. 20 7. Where though the Lord speak in particular of the idols of Egypt according to the case and estate of his people at that time yet it is the rule and vvil of God for all Idols as may appeare both by the reason there annexed in those vvords I am the Lord your God which excludeth the having or reteyning of any Idols at any time by other Scriptures forbidding al idols at all times vvheresoever Ezech. 20 7 18. vvith 14 3 6. and Lev. 19 4. Esa 30 22. Hos 13 2. and 14 8. 1 Joh. 5 21. Rev. 22 15. But here perhaps this man vvill say his words are not simply of receiving it but of so receiving it as here is sayd So in deed he speaketh here and vvell may it be that thus he speaketh to haue a shift and starting hole after his manner as I haue noted before But hovv ever it be let us yet examine it inquire a litle further into this matter And first let him novv syncerely tell us whether he hold that the Romish baptisme is a lye in the right hand of al that receiue it in the present estate of the Church of Rome Esa 44 20 as the Prophet here speaketh of a lye If he say Yea then both this Prophet in the same place and all the Scripture every vvhere teacheth that we may not reteyne it but must utterly reject it that els wee feed but on ashes and haue our hearts deceived c. Esa 44 20. with 30 22. Ezec. 14 6. and 20 18. Rev. 22 15. If he say No then all may see how he doeth but shift and cavill and hath spent many good houres and blotted a great deal of paper to no purpose but to maintaine error Anabaptistrie impietie besides that thus he giues us the cause against himself and overthrovves al his former assertions writing hereabout Secondly if some should be baptized in the Church of Rome vvith their crosses exorcismes greasings c. which he saith are vvorse idols then Jeroboams bullocks and yet should not set up baptisme in the place of Christ and his precious blood thinking it to giue grace and wash away sinnes let him now also concerning such syncerely tel us whether the baptisme thus received in that church should be renounced and rejected or not If he say it should then by this vvill follovv that they hold the baptisme of that church to be an Idol not onely in respect of this opinion of standing in Christs place c. which here he inserteth to beare out the matter with greater colour but in respect of the other corruptions also viz. their crosses exorcismes greasings c. though this other opinion aforesaid be not held therewithall If he say it should not be renounced and rejected for these corruptions but onely for the opinion aforesayd why then doe they hold the baptisme of the church of England to be an Idol where they know this opinion is not held to set it up in Christs place thinking that it giveth grace c Why also makes he such pretences about this matter by the crosses exorcismes greasings and other such corruptions in the church of Rome if he think that the baptisme there had doth not for all these become an Idoll and yet also saith that they are vvorse Idols then Ieroboams bullocks Thirdly hovv vvill he shew if he vvere put to it that baptisme in the church of Rome is so received as standing in the place of Christ c. seeing they are infants usually that receiue it there considering also * Of which see before p. 29. their profession of Christ and baptizing with water in the name of the Father the sonne and the holy Ghost that this alone is indeed the baptisme of that church the other things which he speaketh off being not the baptisme it self but erroneous opinions and sinfull addititions thereabout Fourthly keeping stil to the Papists opinion as it is held by themselues hereabout of which I vvill not stand here to treat let us for better finding out of the trueth admit that some of yeres not knowing better doe so receiue it as here is said thinking that it conferreth grace vvasheth avvay sinnes c. yet vvhenas once they are baptized in the Name of the Lord as is aforesaid vvith the * Of which see before p. 29. profession that is made of the Christian faith in that church and shal then afterward perceiue their errors hereabout let it novv well be considered vvhether yet notwithstanding the baptisme thus received be in it self an Idoll and a lye to be rejected or that onely the errors and corruptions brought in by men are to be renounced and not the baptisme it self which is Gods ordinance in that church as circumcision was in Israel though thus abused perverted and seeing that the very ground of baptisme in deed is †See before p. 23. the covenant and promise of God and not the understanding much lesse the erroneous understanding and opinions of men Fiftly to returne to the points we had in hand let it be observed that all vvho are there baptized doe so receiue it as there it is ministred and that commonly in their infancie at which time they know not what errour or abuse is held or done thereabout So as if their opinons and abuses make it in deed to be a lye in the right hand of all that so receiue it as there it is abused corrupted thē should all that are so baptized when they come to yeeres of understanding utterly renounce it as a meer Idol and a very lye as the Prophet here teacheth Esa 44 2. Which how strongly it implyeth Anabaptistrie and seduceth thereunto let the vvise and unpartiall judge Finally vvhen some of the Iewes and Pagans comming to be Christians according to the faith of the church of Rome making ‡ See before pag. 29. such profession thereof as they make themselues doe thereupon being not yet further instructed so receiue baptisme as there it is held and ministred vvill they now say that their baptisme so received is a lye in their right hand as the Prophet
speaketh Esa 44 20. and yet haue them still to reteyne the same baptisme vvhich if it be unto any it is unto these and such like vvho being of yeeres doe so receiue it as is aforesaid Yet the Anabaptists thēselues acknowledge †M. Sm. Character of the beast pag. 49. That if the Papacie did not baptise infants but onely men confessing their faith their sinnes into Christ the Sonne of God or into the Trinitie though they reteyned their false ministerie worship government other their abominations yet the baptisme should be true and not to be repeated Which cannot be if it vvere a lye in the right hand of al that so receiue it For hovv should it both be true baptisme not to be repeated yet also be a lye in the right hand vvhich is to be rejected Esa 44 20. Eyther therefore we must distinguish betvveene the baptisme it self as it is Gods ordinance and between the errors abuses of men that minister and receiue it to reteyne the one as true and holy and to renounce the other as false and corrupt or of necessitie the baptisme must be rejected and rebaptization admitted For vvho can reteyne a lye in his right hand not sinne Or who having grace godlines would liue in such estate as the Prophet speaketh off in the place alledged by themselues Let this man like it if he please The Prophets saying is He feedeth of ashes a deceived heart hath turned him aside that he cannot deliver his soule nor say Is there not a lye in my right hand Esa 44 20. 8. That the Romish baptisme is such as the saying of the Apostle is verified in it an Idoll is nothing in the world 1 Cor. 8 4. that is as othervvhere he expoundeth it himself †Annot on Psal 96.5 and 83 19 a thing of nought and ‡ Arrow against Idol p. 13 14. therefore nothing to be esteemed also a lothsome or detestable thing an abomination a vanity a lye unprofitable false-vanitie leasing and vaine-iniquitie c. And if the saying of the Apostle be verified in it an Idol is nothing in the world then it must needs also follow hereupon that the baptisme of the church aforesaid hath no relation unto God nor any divine institution representation or signification in it that it represents no divine thing at all in the vvorld so is in deed meer nothing touching any holy significatiō or use to be made thereof Of which more hereafter In the meane time now obserue here that if these things were true of the baptisme aforesaid then it ought of necessitie to be rejected euen as the Idols spoken off here by the Apostle 1 Cor. 8 4. compared with chap. 10 7 14 19 20 21. Exod. 32 1 4 5 6 20. and in the other places by himself “ Ibid. otherwhere alledged Levit. 19 4. 1 Chron. 16 26. Ezech. 7 20. and 11 21. and 20 7 8. Jer. 2 8 11. and 13 25. and 14 22. and 16 19. and 18 15. and 32 34. Hos 4 15. and 10 8. Which agayn is grosse Anabaptistrie joyned with notorious blasphemie 9. That vvater the materiall thing in popish baptisme is as the gold and silver that is the matter of the Idols spoken off Psal 115 4. Whereas the use of water in baptisme is appointed by the Lord and still to be reteyned Ioh. 1 33. vvith Matt. 3 11 16. and 28 19. Act. 8 36. and 10 47. but the use of gold and silver for Idols is forbidden by the Lord utterly to be abandoned Exo. 20 23. Deu. 7 25 26. 12 3. 1 Chro. 14 12. vvith Psa 115 4 8. 135 15-18 10. That the outvvard action and vvork of the Priests hands that baptizeth is as the vvork of the mens hands that make the Idols spoken off Psal 115 4. But this is a vvork of hethenish idolatrie utterly to be defaced whereas the other is a work of Christian baptisme still to be reteyned and continued To which ende let here also be observed hovv they blame the comparing of the church of Rome in their defection with Apostate Israel because †Animad p. 48. the holy Ghost compareth Antichrists church with the * Rev. 11 2 8. and 17 5. Gentiles euen the most vile the Sodomites Egyptians Babylonians and heathen Romans Like as the Anabaptists themselues also disputing against the baptisme of the church of Rome and England and excepting against the reason taken frō the circumcision of Israel alledge that “ M. Sm. Charact. p. 48. the Apostasie of Antichrist is deeper then the apostasie of Israell because Antichristians are not called Israelites but Babylonians Egyptians Sodomites Gentiles in the Revelation Whereby the holy spirit of wisdome giveth us to conceiue that he doeth account the apostasie equal to Paganisme it self yea to the very worst kind of Paganisme Whereupon these doe utterly disclayme both the Baptisme it self of the Church of Rome and the comparing of it vvith the circumcision kept in apostate Israel how ever the other aforesaid not vvithout contradiction to themselues in this place and their other assertions say here that the work of the hands of the Idolatrous priest who baptizeth doth remaine as did the work of the Idolaters circumcising in Israell Which how can it be if the matter and work of baptisme the water outward action of the Priests hands baptizing be like the matter vvorkmanship of the Idols spoken of Psal 115 4. Of which more hereafter in their contradictions 11. Touching the relation which is the maine thing in a Sacrament that it should seale up unto them the forgiuenes of sinnes c. so it is a vaine idol nothing But obserue here first that the Sacraments in their relation are not onely seales but signes also Gen. 17 11. Rom. 4 11. As themselues writing otherwhere of circumcision say ‡ Annot. in Gen. 17 11. it is a signe or token which sheweth one thing to the eye another to the mynd Novv by their assertion here the Baptisme aforesaid sheweth nothing at all to the mynd and so it is a vayn Idoll and nothing that which it shevveth to the eye is but as the gold and silver of the heathens Idols Psa 115 4. Which if it vvere true then in deed here should be nothing of Gods ordinance nothing of a true Sacrament no true baptisme but an Idol And can they then blame the Anabaptists that renounce it wholly and get another vvhich they think hath the relation of a Sacrament in it Moreover in the place aforesaid they say further that * Ibid. the Apostle calleth the signe also a seale Rom. 4 11. which serveth for assurance of the thing signified And so the Hebrew doctors use the phrase of sealing their ofspring with the signe of the holy covenant Maymon in Misn treatise of Circumcision chap. 3. S. 3. But here they teach that this is not a seale vvhich serveth the receivers for
assurance of the thing signified and so it is a vayn Idol nothing Besides that by this it wil follow as these also hold that they are not under the covenāt of God but divorced from the Lord and so indeed vvithout all hope of salvation in that estate For if any of them dying in that estate be saved then it must needs be that God is their God and they his in Christ and consequently that they are under the covenant of God So as then the relation which is the mayn thing in the Sacrament may be found in their baptisme to seale up unto them the forgiuenes of sinnes And so it is not then a vayn Idol nothing vvhich here they affirme If they think to help it out vvith that clause of not sealing up unto them the forgiuenes of sinnes let them besides that vvhich is said “ Pag. 37. c. in the ansvver of the former objection consider vvith themselues vvhether they think that the baptisme receiued in the truest best churches do seale up to hypocrites the forgiuenes of their sinnes And if they think not whether there they will say that the baptisme of those churches hath not the relation which is the maine thing in a Sacrament It is generally held “ Act. 8 13. c. that Simon Magus vvho was baptised by Philip the Euangelist was an hypocrite that his baptisme did not seal up as here they understand sealing up unto him the forgiuenes of his sinnes wil they therefore say that the baptisme ministred by the Euangelists had not the relation which is the mayne thing in a Sacrament Besides that thus the relation of the Sacraments should depend vvholly upon man P. 23. c. and Advertis pag. 59 c. and not upon the Lord or his ordinance at all as I haue shewed here before But to speak of the church of Rome in particular I aske whether the baptisme had in that church seale up the forgiuenes of sinnes unto any of thē that receiue it or to none at all If they say that it sealeth this to some of them then their assertions here are untrue and erroneous and the consequents here before deduced thereabout stand firme against them and this clause helpeth thē not to shift it of If they say to none at all then neyther to any infants there baptized and so dying nor to those that being of yeeres leaue the estate of that church so not to those among these men thēselues that were there baptized Now if that baptisme there received do not as touching the relation vvhich is the mayn thing in a sacrament seale up unto them the forgiuenes of their sinnes what other sacrament of baptisme haue they that doth it Any other or none at al If an other then they are Anabaptists whose error and iniquitie is shewed before If no other but it then eyther they must graunt that the baptisme there received hath the relatiō of a sacrament to seale up unto them the forgiuenes of sinnes or that as yet they haue none at all that doth it but must now get it to themselues and that also before they may partake of the Lords supper as was shewed before And thus every way they fall into Anabaptistrie and so into notable error besides that novv in the meane time they stand Idolaters and so must be content to be esteemed if the baptisme which they haue received and still reteyne haue not the relation of a sacrament unto thē but be a vayn Idol nothing 12. As it is a notorious error in the Papists to say as here he noteth that baptisme doth quite take away sinnes and conferre grace so these men also themselues erre not a litle when they say that the baptisme vvhich is reteined and received in that Church hath not the relation of a Sacrament unto them but is a vayne idoll and nothing because they say of it that it quite taketh awaye sinnes c. Shall mens erroneous sayings or opinions make a nullitie of Gods ordinances of his signes seales and sacraments Cannot God be true though they be lyers Cannot God continew his own signes ordinances though there be error and corruption in the churches thereabout Cannot Gods trueth sacrament stand on his part though men doe erre and transgresse on theirs Doth Gods signe and seale loose the relation and become an Idoll and nothing if man fall into error sinne concerning it Annot. on Gen. 17 11. What then shall vve think eyther of that opinion of the Ievves touching circumcision which himself othervvhere noteth how they say that at what time a man is sealed with this holy seale of this signe of circumcision thenceforth he seeth the holy blessed God properly and the holy soule is united with him Zohar treating on Gen. 17 11. or of that opinion touching the righteousnes of works whereabout the Apostle testifieth that they sought for righteousnes by the works of the Law and so being ignorant of Gods righteousnes going about to establish their own righteousnes submitted not themselues to the righteousnes of God Rom. 9 31 32. and 10 3. Now that among the vvorks of the Law they also intended Circumcision for one particular may appeare both by the strait urging of it euen in the time of the Gospell upon the Christians of the Gentiles when certaine men which came down from Iudea to Antioch taught the brethren saying Except ye be circumcised after the maner of Moses ye cannot be saved Act. 15 1. and by the Apostles particular naming of it in his refuting of this erroneous opiniō about the vvorks of the Lavv. Gal. 5 2 3. Shal we therefore think that circumcision in Israel while it vvas in use by the Lavv of God was not indeed the Lords ordinance nor had the relation of a sacrament unto them but vvas a vayn idoll and nothing because of these or other such like assertions and opinions then had thereabout What also vvil they say to the baptisme of the church of England where they knovv the popish assertion vvhereof they speake is rejected will they graunt that the baptisme there received hath the relation which is the mayn thing in a Sacrament to seale up unto them the forgiuenes of sinnes and that it is not a vayn idoll and nothing but the Lords true baptisme and sacrament unto them Let them novv vvel bethink themselues what they haue said heretofore and vvhat they say hereafter concerning this matter Finally besides the relation in a sacrament there is also to be regarded the commandement of God vvho hath appointed it to be observed in the church According as vve read that Christ vvho vvas without sinne and so needed not for himself in that respect this relation of the sacrament to seale up unto him the forgiuenes of his sinnes yet in obedience of the Lavv under which he was borne and to fulfil al righteousnes being now also our suerty and redeemer vvas
being desirous that the trueth and vvill of God herein may vvhat in us is be found out and observed I am not unvvilling to note downe some fevv things that I haue observed from the word of God hereabout leaving them to be examined by the Scriptures and both other things also to be annexed and these things withall to be further or otherwise observed as shal be found to be most according to God and godlynes And these they are viz. That no churches of God are to be left though having or falling into errors and corruptions 1. If their constitution be such as the Churches and Pastors thereof stand as touching their ecclesiasticall estate immediately under Iesus Christ as did each of the churches of Asia with the Angels thereof and all the other Primitiue Churches planted by the Apostles c. Rev. 2 1 7 12 18. and 3 1 7 14. Act. 14 23. and 20 17 28. with the churches at Rom. Cor. Gal. Eph. Phi. Col. Thes c. 2. If they also haue and reteyne povver vvithin themselues to redresse any errour or corruption and to receiue any truth of God as it shal be revealed unto them and they perswaded thereof by the vvord of God As may be seen also in the Churches aforesaid 3. And if the Ministers and other members of the church be not urged in their owne persons to any thing wherein they should sinne and transgresse the lavv of God but be left free for themselues and their owne practise to keep the lavves and ordinances of God according to their places and occasions As may be seen in the church of the Iewes wherein vvere corruptions sundry times and of sundry sorts vvhere yet the Prophets and other godly persons in divers ages and Christ himself his disciples thus lived among theÌ„ See 1 Kin. 14 21-24 and 15 1 2 3. c. with 2 Chron. 12. 13. and 14 ch c. For vvhich see the historie and estate of the Iewes in the time of the Judges and of Rehoboam Abiiah c. Also Esa 1 1. c. Ier. 1 1 2 3. c. Ezech. 1 and 2 and 3 and 16. and 20 ch c. Dan. 1 1 8. and 9 23. Mic. 1 1 11. c. Zeph. 1 1 c. Hag. 1 1 c. Zach. 1 1. c. Mal. 1 1. c. with the historie in Ezra and Nehemiah And Matt. 3 ch and 4 23. and 23 ch and 26 17 20. Luke 1 5 6 8 9 10 21. and 2 21 22 23 24. and 4 16 20. and 21 37 38. Joh. 2 13 23. and 6 4. and 11 55. and 13 1. Act. 13 14 14. and 17 1 2 3. 4. Lastly if they doe not obstinately refuse the truth way God wheÌ„ it is manifested unto them perversely withstanding it themselues speaking evil thereof before others reviling persecuting such as teach or receiue it c. As may be seen in the said Church and Synagogues of the Ievves vvhich were not left untill they came to this untoward and perverse estate and condition For which see the historie of the Euangelists and Acts of the Apostles particularly Act. 2 40. and 7 51 52. and 13 14 45 51. and 18 6. and 19 8 9. and 28 23 28. 1 Tim. 6 3 4 5. and 2 Tim. 3 1 5 11. c. But if any churches fall into apostasie and become so degenerate as they their Pastors come to stand under an Antichristian hierarchie or popular anarchie and reteyne not power vvithin themselues according to the word of God to receiue any trueth shewed unto them and to redresse any error or corruption arising among them but that the ministers and members are urged in their ovvn persons to such actions and duties as they cannot performe without sinne neyther can be suffred to keepe vvhatsoever Christ hath commaunded them but must hold such a faith performe such a worship obserue such an order as is prescribed or allowed by Princes Prelates people c. that now any vvho knowe the trueth and discern the corruptions of such churches should still remaine Ministers or members thereof in such estate and so liue and dye I wish that such as are thus mynded or inclining this vvay vvould plainely set downe their opinions and reasons from the Word of God concerning this matter Or if they like not of this maner of propounding of it as here I haue done that themselues vvould distinctly set down their owne opinions hereabout alvvaies keeping to the points in controversy and insisting upon the things called in question omitting to speak of such things whether touching faith worship or order as are agreed upon on all hands And thus much for the present touching the Objection aforesaid novv I proceed to the next and last concerning these matters OBIECTâ—ON VII But †The Anabapt The Charact of the bapt p. 48. M. Ains Animad p 98-76 98. c. the Church of Rome whereunto many things are applyed that are taken from Israell is not the Church of God nor under the covenant of God nor hath any of the Lords posts or ordinances left in it but is divorced from the Lord c. Neyther is the church of England the Church of God having his covenant but is likewise divorced from the Lord c. Therefore also the baptisme had in those Churches and the like is not true baptisme but an idoll Iustif p. 121 278. 461. others a fiction a lying and deceitfull signe a cursed and detestable sacrament c. ANSWER This objection is of much like sort with those which we had before touching Israell and the circumcision thereof Whereunto therefore like ansvver may be giuen in sundry respects so as the former answers and reasons many of them may hither likewise be referred Neyther the things onely that are spoken of Israel but those also vvhich concerne Iudah in her apostasie and defection whereunto the estate of the Christian apostate church may fitly haue reference in divers respects Which would be long to rehearse and insist upon in particular The indifferent Reader vvill carefully obserue it And the point it self is plaine ynough and undenyable by the reference vvhich the Scripture in sundry things maketh thereunto 2 Thes 2 4. 2 Pet. 2 1. Rev. 11 1 6. and 12 5 6 14. and 13 5 6. and 14 1 15. and 16 12 16. and 19 1. c. Yet considering the objection here made together with the continuall urging thereof and how piteously the Anabaptists and others are by this meanes overcaried with prejudice and drawen from the vvay of trueth to great error and iniquitie I haue thought it not amisse to note also somevvhat hereabout And first to speak of the church of Rome in particular I pray all to take knowledge that my mynd and desire in my self is and I trust shal be alway to plead against the present estate of that church and not for it acknovvledging it to be fallen into most sinful and deep defection and
Papists themselues concerning the church of Rome and ought a thousand fold more to be urged in behalf of the church of England vvho can be ignorant The Lord himself who is the husband Lord of his church hath the povver and knoweth his owne purpose time meanes for the disanulling of churches removing of his Candlesticks giving his bill of divorce c. Which when and as it pleaseth him to reveale it by his word is by all religiously to be regarded Otherwise there are no mens sayings though never so peremptorie that can carry away such matters It is onely the Word and vvork of God that herein is to be observed relyed upon And thus much concerning these objections CHAPTER IIII. Replies Answers concerning Churches in apostasie and the church of Rome more particularly c. NOvv moreover seing that by this occasion we treat both of this matter and of the Scriptures aforesaid whereabout there hath ben and still is so very great opposition made it is needfull and being thus provoked I am not unvvilling for the better fynding out and clearing of the trueth in this behalf somevvhat more to insist hereupon For although their errors and evasions abuse of Scriptures other absurdities vvho deny or labour to obscure these things what they can are so very many as every page yea almost every sentence aboundeth therevvith and withall so very shifting frivolous as in them selues they are not worth the naming much lesse vvorth the refuting yet considering that many in simplicity or othervvise some not of the worst disposed are greatly overcaried hereabout whether by prejudice of the matter it self or by admiration of the mens persons that oppose or by some other sinister respect themselues know best I haue therefore thought it good here to giue the Reader some tast of the Opposites dealing in this behalf that so they may set themselues more unpartially to consider of these things and more soundly to judge thereof according to the word of God Now then whereas concerning this question there had ben speach vvriting and my self in answer thereof had written thus †In answer of M. A. letter as may be set in M. Châ—t Advertis p. 58 59. As touching the Church of Rome there being speach about it to be the church of God I did alledge the saying of the Apostle that Antichrist should sit in the Temple of God as the Apostle expressely teacheth 2 Thes 2 4. And by the Temple of God understanding the church of God it will follovv that Antichrist should sit in the church of God and is there to be sought and found and not among the Jevves Turks Pagans or the like as the Papists and others would perswade us neyther that Antichrist takes away vvholy the church of God and every trueth and ordinance of the Lord as Anabaptists and such as are herein Anabaptistically inclined vvould beare us in hand Thereupon one of these Opposites replying first of all layeth this for a ground that ‘ M. Ain Aâ—mad p. 76. the church of Rome is acknovvledged by all that fear God to be the throne of Antichrist I ansvver First if it vvere so that all would say this as here is set downe yet we would hear Thus saith the Lord. Secondly although that this being but generally spoken and in a good understanding might be admitted yet when men doe so speak and understand it as therevvithall to imply or infer that the church of Rome is not the Temple and church of God we must take heed hovv we admitte it considering vvhat consequences follow thereupon for the upholding of Anabaptistrie and other erroneous opinions thereabout and seeing also the Scripture teacheth that the Beasts throne in deed is that vvhich was the * Rev. 13 2. Dragons throne and was by the Dragon giuen unto him which this man himself acknovvledgeth †Pag. 79. here a litle after applieth unto Antichrist is ‡ Rev. 17 9 10 18. that great city which in Iohns time reigned over the kings of the earth which is built on seuen hâ—â— and had seuen kings or kinds of regiment vvhereof fine were fallen when Iohn wrote c. which particulars vvith other the like are al found to be thus in the city not in the church of Rome Of vvhich point I shall haue occasion to speak more hereafter Besides that ‡ M. Bright maÌ„ on Rev. 13 2. and 16 10. and 17 ch c. good writers also and men fearing God understand the Scriptures here alledged to speak of the city of Rome Thirdly it is also â—rue that Antichrist sitteth in the Temple of God and so in the church of Rome and polluteth it as Antiochus did Gods Temple at Ierusalem Yet his sitting in Gods Temple makes not it to be his throne 2 Thes 2 4. Lucifer the king of Babylon boasted of his sitting in the mount of the Congregation on the sides of the North meaning the Temple of God at Ierusalem Yet Babylon vvas his throne not the Temple on mount Sion Esa 14.12 13. The Dragon is in heauen yet heauen is not his throne Rev. 12 3. In the dayes of Manasseh Zedechiah Antiochus and others there vvere idols of sundry sorts set in the Temple of God at Ierusalem Yet was not Gods Sanctuarie therefore the throne of idols but it vvas still Gods house and Gods seat though thus polluted and was so called and acknowledged by the Prophets notwithstanding 2 King 21 7. Ezec. 8 3 5. vvith ver 14 and 16. Dan. 11 31 38. In deed the church of Rome properly taken being in the city of Rome men may mistake or be mistaken and may the more be borne vvithall and such speaches better be admitted when things are not yet called in question and when men in simplicity speak generally as I said and not by way of opposition carping cavilling reviling oppugning c. as also if by such speaches men simply mean that Antichrist sitteth in the church of Rome and yet deny it not therefore to be the church and Temple of God notvvithstanding Another ground he would take froÌ„ some vvords of mine that I wrote heretofore viz. ‘ In answeâ— to M. Jacob pref sect 6 that the hierarchie and church constitution of Antichrist is the most detestable annarchie of Satan that ever was And then also I vvished the Reader as still I doe †Ibid. secâ— 1. to try what I vvrite by the word of God and as it agreeth therevvith so to receiue it and no further nor otherwise So let this be my answer once for all touching any thing objected that I haue vvritten about this or any other matter Secondly I doe still professe that the hierarchie of Antichrist both is of Sathan is an apostasie most detestable But this now further vvithall that popular anarchie also is most sinfull and miserable They are both of them extreems and religiously to be avoyded The middle vvay is the right
away vvith any pretence or applause Ibid. 30. And what pretence hath he here to beare him out in this matter Can a scab or gangrene saith he performe any action of a naturall body or member But if M. Iunius lived to returne him ansvver he would keep him to the point in hand and soon ask of him again Can a body that hath a scab or gangrene performe no actions of a naturall body And what can M. Ainsw ansvver hereunto but it will be against himself what ever pretence or colour he set upon it 31. Besides if Hymenaeus and Philetus spoken off by the Apostle were Ministers though haereticall schismaticall apostaticall c. vvho teaching errours their word did eat as a cancker or gangrene 2 Tim. 2 17 18. vvould M. Ains therefore conclude as here he doth that the baptisme ministred by them vvas not true baptisme but as the fretting of the gangrene Ibid. c. How then said he before * that he vvas farr from Cyprians errour who held that it is not baptisme that is ministred by hereticks or schismaticks ‘ Animad p. 71. and that it is to be renounced and rejected and accounted as profane Cyprian Epist 70 71 72. c. Or would he that men should not haue true baptisme or that they should still reteyne the fretting of a gangrene c. Or what vvil he say if he doe not distinguish betvveen their doctrine of errour and their other actions estate ministerie othervvise considered Likevvise when the apostate Ievves are by the Prophets compared to brasse yron lead tinne drosse reffuse and ofscouring c. Jer. 6 28 29 30. Lament 3 45. Eze. 22 18 19 20. vvhich cannot doe the actions of the body of a man will he therfore say that the circumcision had in Iudah was not true circumcision that no actions of the Priests or administration of that church could possibly be the actions of the body of the Church neither of Christ hovv ever they were considered and difference put betvveen the church it self and Gods ordinances on the one hand and their own corruptions and apostasie on the other 32. But why speaks he not also of the similitude of the plague or pestilence used likevvise by M. Iunius doth he perceiue Ibid. that the papacie may well be accounted the plague of that church yet be distiinguished from the church it self euen as iniquitie everie vvhere is justly esteemed the plague of churches cities kingdomes and common weales and yet is distinguished from them notvvithstanding 33. And why passeth he over M. Iunius his other similitudes of the Dropsie and Consumption Hath he no shift or colour there against Ibid. Doth he see it to be undeniable that these are accidents of the body and not the body it self and that therefore difference is to be put betvveene these diseases themselues and betvveen the bodies affected therevvith Why then doeth he not likevvise discerne it in the other And why doth he not yeeld thereunto Is it because he closeth up his eyes least he should see and hardeneth his heart least he should understand So in deed haue many done both teachers and people euen in Israell heretofore and that also from time to time Whom the Lord therefore punished accordingly blynding their eyes making their heart fat eares heavy least they should see vvith their eyes and heare vvith their eares and understand with their hearts and convert and be healed Esa 6 9 10. with Matth. 13 13 14 15. and Act 28 25 26 27. 34. Where he againe denyeth any calling to be in the church of Rome Animadv p. 100. I haue disproved it here before pag. 188. And vvhere he asketh how God doth call in that church of Rome Let him aske it of such of his follovvers as haue heretofore ben of the Priests and members of that church how they vvere called and that so as they left that estate whether it was by immediate revelation from heauen or by some meanes here on earth whether it was by the word of God or without it Let him tel us whence the Protestants Churches reformed of late did come vvhether from the church of Rome or no and hovv they were first called there Yea let him tell us vvhere and how himself and his other follovvers younger then the former had their calling If he say in the Church of England or by any of the Ministers or Members there let him remember how he esteemeth of that church and of the hierarchie there reteyned yea that he accounteth that Church also not to be the church of God but to be Babylon vvithout the covenant of God not having true baptisme nor any part of Christs ministerie at all yea nor Christ himself for their Mediatour c. But to let these alone let him tell us vvhether he think that God called any by those Prophets and Angels that are spoken off Rev. 11 3. c. and 14 6 8 9. or by the Prophets and Saints spoken off Rev. 18 24. also vvho be the people of God and by vvhom they are called out of Babylon that are spoken off Rev. 18 4. and vvhether none of them were of the church of Rome in the Ministerie yea in the hierarchie thereof vvhen God did call them Here note the case also of Gregorie the great bishop of the church of Rome it self whom M. Brightman thinks to be the Angell spoken off Rev. 8 13. or others by them c. Finally let him tell us what he thinketh in this behalf of Robert Grosted Bishop of Lincolne about the yere 1293. of Archbishop Cranmer Bishop Ridley of late yeres of John Wicklesse who lived and dyed Parson of Lutterworth in Leycester shier about the yere 1400. and many others in England and Scotland Also of Iohn Husse and Ierome of Prage in Bohemia Of Franciscus Petrarcha Ioannes de rupe scissa Conradus Hager Martin Luther and others in Germanie Of Waldus Gulielmus de sancto amore Farell and others in France Of Arnoldus de villa nova Diazius and others in Spain Of Ierome Savanarola a Monk Silvester a Frier vvith others in Italie For all which and exceeding many moe see their histories in the Acts and Monuments of the Martyrs Ibid. 35. Note also that these men doe not acknowldge the church of Rome in any of the cōsiderations or respects shevved by M. Iunius to be the body of Christ Yet for the terms them selues euen particular persons and these other also may thus be called being rightly understood the house and Temple of God no though the Apostle himself say as M. Iunius alledgeth that the man of sinne sitteth in the Temple of God 2 Thes 2 4 and yet they acknovvledge that Christian people men or women being joyned in covenant and having no ministers or Officers one or other better or vvorse are called in the Scriptures the body of Christ the house city and kingdome of God
the one from the other Animadv p. 101. 102 40. Most strange also it is that he saith Gods calling is no more in the church of Rome then among the heathens Which I haue convinced before pag. 188 193. c. And can he ever vvarrant this by the word of God As for D. Fulks testimonie I obserue it agree to many things in it although he might haue ben better advised then vvithout any limitation to say they taught the people nothing els but to pronounce certaine Latin words c. And where he saith there were many thousand parishes in England that in 60 yeeres never heard sermon in their life this shevveth the corruption of that age and estate but will it therefore follow that neyther in those parishes nor in any other either of England or othervvhere agreeing vvith the church of Rome in their profession constitution God called any to know him in Iesus Christ What vvill he say if of later dayes synce the Pope vvas abandoned out of England there be some parishes that haue not had any sermon among them in 20 or 30 yeres or let us suppose it vvere 50 or 60 yeres vvill he therefore conclude that there is no more calling neyther in those parishes nor othervvhere in the church of England then among the heathens D. Fulk if he lived would disclayme such collections M. Broughton saith Millions of millions of Romes clients are saved Brough on Rev. 13 18. pag. 203. And vvhat M. Iunius his judgment is vve see here And many moe might be alledged But to let them alone let this man consider between God and his own soule where himself and his follovvers of one sort and another had their calling if his assertions here or his other opinions not unknowen touching the churches aforesaid be true 41. Where M. Iunius vvould make the matter plain by a similitude frō Jer. 3. of a woman committing adulterie whom her husband is willing to pardon Animadv p. 102. and stil to reteyn for his wife of his owne goodnes and mercy towards her though not according to her desert who hath broken the band of wedlock on her part c. he neyther mentioneth nor ansvvereth as he should the severall respects purposely noted by M. Iunius And touching pardon excluding it wholly that vvhich the Apostle speaketh expressely and particularly of the Man of sin and of them that perish because they receiue not the loue of the truth c. 2 Thes 2 9 12. that he applieth for exclusion from pardon and certain condemnation to the vvhole church of Rome and so to all the members thereof vvhether particularly or more generally considered that for al ages that eyther haue ben are or shall be ever since the man of sinne and that lavvlesse one was seated there 42. He denyeth that this harlot the adulterate church of Rome was ever Christs spouse otherwise then as all the world was by our first parents Adam Noe. Ibid. If this be so how then hath she broken the covenant of wedlock betvveen Christ and her if she were never in it Hovv can she be called a vvhore in respect of Christ any more then the heathens that never knew God in Christ How can she be said to be in apostasie defection from Christ if she never vvere in the faith and way of Christ How saith himself othervvhere that the West churches of which he knoweth the church of Rome to be one were for their apostasie delivered by God into the hands of that false horned beast Antichrist euen as Israell and Judah of old for their like sinnes were delivered into the hands of the Assyrians and Babylonians Animadv p. 84. Or vvill he say that Israell and Iudah with whom himself compareth these Churches never were the spouse of Christ otherwise then al the vvorld was by our first parents Adam and Noah No marvell if he think there is no calling in that church any more then among the heathens if this vvere so as he saith And no marvell if he say the baptisme had in that church is not true baptisme but an idol nothing in the world a lying signe execrable sacrament c. Hearken again ye Anabaptists what notorious reasons M. Ains hath for you and tell me if ever any among your selues came to this conceit to think that the church of Rome now adulterate this harlot never was the spouse of Christ otherwise then as all the world was by our first parents Adam and Noah And hang downe your heads if M. Ains say right all ye protestants and reformed churches yea and reverse your writings all ‘ M. Calvin Luther Broughtō Whitaker Raynolds Iunius Polanus Piscator c. ye the godly learned writers of this later age who in all your pleading and leaving of the church of Rome haue still insisted upon this as a mayne ground that she is an adulteresse at this day committing vvhoredome against Iesus Christ both by idolatrie and by other apostasie and iniquitie for which you haue left her and still doe thus plead against her For eyther your plea is not good and sound or M. Ains ansvver is frivolous and his assertions here notably erroneous Animad p 102. 43. He saith moreover This is not the church of Rome to whom Paul wrote Rom. 1. but another of vvhom he prophecied 2 Thes 2. She succeedeth in the same place as the night succeedeth the day The church in Pauls time came from heauen Rev. 21 2. and is long since gone to God this came up from the bottomles pit Rev. 17 8. and thither she must returne She is of another religion the daughter of a strange God Thus M. Ainsvv answereth M. Iunius in such sort as if one upon occasion of like question in Israell in the time of Ieroboams or Manasses apostasie should haue said This is not the church of Israel to whom Moses wrote and gaue Gods lavves Deut. 31 24 c. but another of whom he prophecied Deut 32 5 6 15. c. But the Scripture teacheth us better to understand things then thus as he doth The Psalme speaking of Israell in former and later times saith The Lord turned the sea into dry land they vvent through the flood on foot there did we rejoice in him Psal 66 6. And vvhich commeth nearer the cause in hand Hoseah speaking to Israell in apostasie in the time of Ieroboam the second saith God found Iacob in Bethel and there he spake vvith us Hos 12 4. Were it not vayne novv for one to except and say Iacob vvas long since gone to God this people of Israell was novv of another religion the daughter of a strange God c. And as for the church of Rome it self vvhere M. Ains saith It vvas another of vvhich Paul prophecied 2 Thes 2. then that to vvhich he vvrote Rom. 1. he should remember vvithall that in the same place Paul saith the mysterie of iniquity did then already vvork
Thus you see by the most best approved Authors judgment Antichrist should sit in the church of God If then it be the church of God haue they nothing in deed but the Synagogue of Sathan D. Willet he saith ‡ Synopsis Papismi Cōtr. 2. of the church q. 5. par 2. utterly denyeth that they are a true visible church of Christ But doe any of his arguments proue it Let the Reader consider mark it with judgment Again he saith * Ibid. Cōtrov 4. q. 10. part 5. 2 Thes 2. he shall sit in the Temple of God that is the visible church that which sometime vvas a true visible one as the Church of Rome and after should so be taken reputed and challenged as it is at this day by the Papists Yet a litle after in the same place he saith Paul speaketh not here of any materiall Temple but of the church of God neyther doth S. Paul in this sense refuse to use the name of Temple as 1 Cor. 3 16. and 6 19. and in other places Now if the name of the Temple of God be so used by the Apostle in the other place of 2 Thes 2 4. as it is here in these places 1 Cor. 3 16. and 6 19. and otherwhere then it signifieth the church and Temple of God not onely that is so taken and reputed but that is so in deed For so in these other places it is understood Moreover when M. Willet proveth the churches of the Protestants and namely the church of England to be true visible churches he useth this for his first argument †Ibid. cōtrov 2 q. 5 part 2. That church which sendeth sorth Martyrs as Christs faithfull souldjours is the true church This Proposition saith he I think is not doubted off for out of the church there are no Martyrs If this then be an undoubted argument eyther he must shevv that the church of Rome affordeth no Martyrs against the Turks and other professed enemies of the Christian faith or if it do he yeelds it must needs be the church of God M. Bale noteth divers things vvhich †Image of both churches in the Prof. apperteyn to the man of sinne plainly shew that the Pope is Antichrist As vvhere he saith The Pope maketh his boast that he is the high Priest he is of equal power with Peter he cannot erre he is head and spouse of the Church c. But difference is to be put betweene the Temple of God and Antichrist the man of sinne sitting therein c. as hath ben often shewed here before pag. 125 137 183 c. Besides speaking of the Turk he saith he will in no case grant Christ to be the sonne of God nor that he dyed here for mans redemption Yet both these are acknovvledged by the church of Rome as I haue shewed here before by their ovvne profession Pag. 122. Other things that might further be observed out of those mens writings about the assertions aforesaid I will not insist upon It may suffice that M. Ainsvv himself saith here †Animad pag. 105. it is not to be marveled at though vvise and godly men be mistaken for in many things we sinne all Jam. 3 2. And good it were for this man himself and his followers that they had this wisedome and godlynes in synceritie and humblenes of mind thus to think acknowledge of themselues that they are mistaken and sinne in many things then would they not be so stif and self conceited in their fore-conceived opinions former practises euen vvhen better is shewed unto them by the vvord of God Now having thus treated of the points aforesaid and of the understanding of that Scripture 2 Thes 2 4. touching Antichrist sitting in the Temple of God I vvill by this occasion yet further before I conclude annex herevvithall the judgment and testimonie both of auncient and later Writers concerning these things not naming all that might be alledged but a few onely of each sort as follovveth Testimonies of auncient Writers Chrysostome speaking of Antichrist saith He shall sit in the Temple of God not that which is at Ierusalem but in the Temple of the church Chrysost homil 3 in Epist ad Thes 2. Theophylact saith Not in the Temple which is at Ierusalem specially but simply in the churches and in every Temple of God In 2 Thes 2. Oecumenius hath likewise He saith not the Temple of Ierusalem but the churches In 2 Thes 2. Item Severianus apud Oecumenium ibid. Theodoret saith He calleth the Temple of God the churches in which Antichrist shall arrogate unto himself the chief seat In 2 Thes 2. Augustine saith The Temple of any Idoll or Divell the Apostle would not call the Temple of God De civit Dei l. 20 c. 19. Whereof also see here before p. 147. Ambrose likewise saith So that in the house of God he sitteth in the seat of Christ In 2 Thes 2. Testimonies of later Writers c. Calvin saith Paul placeth not Antichrist any otherwhere then in the verie Sanctuarie of God 2 Thes 2 4. Of which also see more here before pag. 164. Hemmingius saith By these marks spoken off 2 Thes 2 4. is signified that Antichrist is not any one properly out of the visible church Ibid in 2 Thes 2. Iunius saith That the papacie is in the church as the order or estate of apostasie in the house of and city of God is as certaine as that of the Apostle is certain 2 Thes 2. that the man of sinne the sonne of perdition sitteth in the Temple of God with his whole order or estate of apostates Lib. singulari de Ecclesia contra Bellarm. cap. 17. In fol. pag. 1020. Of which poynt and many other things concerning this matter see more here before pag. 183. c. Zanchius saith I agree not vvith them that think the church of Rome hath ceased to be the church of Christ aswell as the east churches which afterward became Mahumetane What church ever was more corrupt then the church of the ten tribes Yet by the Scriptures we haue learned that it vvas the church of God And how hath Paul cald the Church wherein the said Antichrist should sit the Temple of God Neyther is it Baptisme that is administred out of the Church of Christ Neyther doth a wife cease to be a vvife because she is an adulteresse except she be manifestly divorced being deprived of the ring the pledge of the mariage covenant The Church of Rome therefore is yet the church of Christ But vvhat a church So corrupt so depraved and oppressed with such tyrannie as vve neither can with good conscience pertake of their holy things nor safely dwell among them In Praefat. librorum de Natura Dei. Polanus saith A particular church is either pure or impure A pure church is a companie of such as haue the true religion uncorrupted c. It is very commonly called a true church but by a Synecdoche For
haue also shevved that euen the church of Rome is the church and Temple of God as Iudah likevvise and Israell of old vvere in the time of their apostasies How much more then should we so esteem of the church of England yea and of the Lutherans vvho haue in so many things novv left the apostasie of the church of Rome and haue received the doctrine of justification by faith in Christ alone vvith many other precious doctrines of truth that are yet still miserably depraved and corrupted among the Papists But hereupon some object and say If they be the church of God none may leaue them it is schisme for any to leaue those that are the churches and people of God and vvhy then doe you not continew Ministers and members there still c. First to this objection I haue ansvvered before pag. 116 c. To vvhich I referre the Reader as also to that which M. Iunius hath written concerning this matter as may be seen here before pag. 184 186. Secondly if this objection were sound then might none leaue the present estate of the church of Rome seeing they are the church and Temple of God as before hath ben declared Yet the men that doe thus object haue many of them left it themselues And M. Iunius shevveth that both these may stand vvel together to esteem it to be the church of God and yet to leaue forsake it in their estate yea that it is our duty so to doe But in deed to note this by the vvay wel may it be that some Protestant writers otherwise of great good judgment haue heretofore the more denied it to be the Church of God because they thought if that were granted it vvould then follow to be schisme for any to leaue it as the Papists themselues are vvoont usually to object But the consequence is not good as is shewed before by the Scriptures and examples both in Iudah and Israell c. Pag. 116. Thirdly in a Church there are tvvo things specially that are still to be respected the faith and the order thereof Col. 2 5. For touching the worship of God therein it may in divers respects be referred to the one or to the other or to both of them Novv for the Faith which is in Christ alone to salvation we acknowledge that they professe it soundly and in the unity thereof vve also hope our selues to be saved with them and therefore albeit they intreat deale yll with us sundry vvaies yet we hold them to be our brethren in the Lord and in the faith of his Gospell But as for the churches order worship and government ecclesiasticall vve hold and professe that they stand yet still greatly corrupted and transgressing the second commandement many waies As namely ‡ Of these more particularly see in the Apologie and other Treatises of ours also in the Treatise here following touching the reformed churches in their Prelacie and inferiour ministerie in their Canons Constitutions and Worship devised and imposed by man especially in the Book of common prayer according to which all the ministers and people of that Church are enjoyned to minister and partake of the holy things of God had among them vvherein are corruptions not a few that are also observed and written against †The Abridgement of the Ministers book of Lincolne Diocesse The Survey of the book of Common praier c by divers of themselues besides the refusal opposition persecution of the trueth vvhich hath now a long time very often many vvaies benshewed unto them c. And yet more specially that the particular churches ministers thereof stand not as the primitue Churches and Pastors did immediately under Iesus Christ the Archpastor as touching their ecclesiasticall constitution but under another spirituall authoritie and Prelacie devised by man neyther haue povver in themselues as now they stand to receiue and practise all the ordinances of God to redresse all errors and corruptions that are manifested unto them by the vvord of God as the Pastors and Churches aforesaid had Which things standing thus hereby may appeare that none can stand Ministers or members of the Church aforesaid in their estate and performe the dueties thereof according to the Lavves and Constitution thereof but they shall sinne and transgresse the second Commandement Which the Lord that is a jelous God accounteth to be hatred of him and hath threatned severely to punish as on the contrarie he hath promised to shew mercy graciously to them that loue him and keep his commandements Exod. 20 4 5 6. compared with Lev. 10 1 2. Deut. 4 1 2. 2 King 10 18 31. 2 Chron. 19 2 3. Luke 19 27. Psal 119 126 127 128. Esa 29 13. and 65 2. Mal. 1 6 14. Mar. 7 4 6 7. c. Col. 2 20 23. Rev. 14 9 12. and 22 18 19. Fourthly which commeth to a like end vvith the former reason but yet vvill make it more plaine there are two things concerning the vvorship and service of God which we ought alwaies carefully to remember and obserue One that we ought to leaue and forsake all the inventions of men and more specially al the mixtures and corruptions of Antichrist the man of sinne in the service and worship of God And this not onely in things concerning the faith but in such also as concerne the order of the church Exod. 20 4 5. with Deut. 12 32. Iudg. 8 27. 1 Chro. 13. 15 2. c. 2 Chron. 33 17. Psal 119 101 113 128. Esa 30 21 22. Ezech. 43 8. Mal. 1 6 14. Matt. 15 9 13 14. Rom. 16 17. Rev. 14 9 12. and 22 18 19. The other is that vve obserue and practise all the commandements and ordinances of the Lord vvhich he hath once for all giuen unto his church vvhether concerning the faith or the order of the church and so consequently the Churches government vvorship ministerie ministration of all every of the holy things of God according to his vvord Exod. 20 6. compared with Deut. 12 32. Matth. 28 20. Gal. 3 15. Jude v. 3. 1 Tim. 6 13 14. 2 Chron. 13 8 12. and 19 8 11. Psal 119 101 128. Esa 30 21. and 33 22. Rev. 14 12. Which two things seeing that in the present estate of the church of England neither ministers nor members can obserue them nor be suffred peaceably so to vvalke hovv can it be but we must needs leaue that estate unlesse vve should still continew in sinne against the Law of God And hovv can that justly be counted schisme vvhich is our bounden duty to the Lord vvherein vve ought to obey God rather then Man Fiftly to make the matter yet more plaine let us put the case that some Kings and States vvould permit the Churches in their dominions peaceably to enjoy the ministerie of the word and the Baptisme of elder people among them but not of children urging those words according to the letter Make disciples
and baptise them Matt. 28 19. Or if of younger persons also yet vvould not suffer any to haue the Lords supper at all because of the many questions and troubles that haue ben and yet are among the Papists Lutherans and other Protestants thereabout Novv hereupon I would aske vvhether it should be sinne and schisme to leaue such an estate and to obserue also Gods ordinance of the Lords supper according to his institution Or if any vvould permit the use of it but onely under one kind Or if in both kinds to wit both with bread wine yet vvould not admit it vvithout the acknowledgment of Transubstantiation or at least of Consubstantiation pressing still those vvords This is my body c. Matth. 26 26. Or would not haue it administred according to the simplicity of the Gospell but as Princes or people did themselues like best to haue it Or admitting both preaching of the vvord and ministration of the Sacraments yet would haue al though never so profane and notoriously vvicked to be partakers of the Lords Table and not to be censured admonished debarred excommunicated c. Or would not suffer the people to chuse their ovvne Officers according to the word of God or the Officers not to performe the dueties vvhich God requireth at their hands but at the pleasure of man Princes or people or at least of the greater part of the people urging those vvords Tell the church c. Matth. 18 17. and All things are yours c. 1 Cor. 3 21 22 23. Or finally and summarily vvould not suffer the Churches the ministers and people to obserue whatsoever Christ hath commanded Matth. 28 20. but if they had the word preached would not suffer the seales of Gods mercy the Sacraments one or both to be enjoyed or if they had both these vvould not permit the Lords discipline to be had the censures and sanctions of his judgment according to his word and instistution c. Whether novv I say in these and such like cases we should not obey God rather then man and whether it be schisme and sinne so to doe Sixtly the church of England it self and all the reformed churches and Protestants at this day are charged by the Papists to be schismaticks for leaving the present estate of the church of Rome But are they therefore so in deed Sundry Protestant Writers haue shewed good reasons to the contrarie divers of vvhich being indifferently vveighed may be applied to the points case now treated off albeit withal I acknowledge great and unspeakable difference to be between the estate of these churches blesse God daily for the many good things had in the church of England for that they haue left the church of Rome For which see particularly of our ovvn countreymen D. Raynolds sixt Conclusion eyther in Latin or as it is in English joyned with his Conference vvith Hart pag. 666 667 c. And D. Willets Synopsis Papismi in fol. pag. 608 609. c. Lastly vvhereas Conformity is much urged and such as doe not conforme themselues are charged vvith schisme vvhether they remayne in that church or leaue the present estate thereof that they may keep the ordinances of God according to his vvord vve are still to remember that there is a double Conformitie touching the outward worship of God The one is that Conformitie of rites and order which the Lord requireth and prescribeth in his word The other is the conformity vvhich the lavves and constitutions of men ordeyn and require To the former all are bound and unto it the Lord hath giuen his promise Matth. 28 18 19 20. 1 Tim. 6 3 4 5 13 14. compared with Exod. 20 4 5 6. Deut. 12 32. Mal. 1 7 14. Where Piscator well observeth that in the outward worship of God there is required both a conformitie of rite agreeing with the prescript of Gods commandement and synceritie in all which performe that worship to the Lord. Piscat Observ in Mal. 1 7 c. To the latter we are bound no further or othervvise then as it agreeth with the conformitie prescribed by the Lord himself because vve must worship the Lord onely as he hath appointed in his vvord and as we haue the promise of his acceptance and blessing therewithall For which see the Scriptures aforesaid and Deut. 4 1 2. Psal 119 101 128. Esa 29 13. 30 21 22. Matth. 15 9. Hos 4 15 17. Amos 5 4 5. 2 Cor. 6 14 15 16 17. Col. 2 23. Rev. 22 18 19. Some other things perteyning hereunto see also before pag. 116 117 c. and in the third Treatise here following Now if any aske vvhether that Christians and Churches may not and ought not to beare one with another in their differences of this also I haue spoken here before pag. 118 and 119 c. the brief summe whereof is this that we may and should so doe vvhen the Churches and Pastors thereof professing the faith of Christ stand in their ecclesiasticall estate immediately under Iesus Christ having libertie power in themselues to receiue any truth and redres any error or evil as they shal be perswaded thereof and in the meane time doe not urge others to sinne in their owne persons but suffer them peaceably to practise and walk in the vvay and order which the Lord hath prescribed in his word Which if it vvere the estate dealing of the churches in England and other the like at this day the question would in divers respects be othervvise for esteeming of them and vvalking with them then novv it is And these are the things which I thought here to note by this occasion touching the church of England in regard of the points in question betvveen us the Anabaptists others to much overcaried that way Other things there are also good to be considered off as namely the divers degrees of Gods manifesting the truth and consuming of Antichrist with his apostasie the different estate and proceeding of the Angels spoken off Rev. 14 6 8 9 15 17. c. and 15. and 16 chap. c. the difference of ordinarie and extraordinarie estate and calling the divers consideration of spirituall and bodily or personall communion the distinction of Provinciall Diocesan and particular churches vvith the Bishops thereof Also whether the particular churches among them be not become parts and members of the Diocesan and Provinciall churches in their estate Whether the prelates bereaue not the particular churches of many rights perteyning unto them more particularly take away from them some speciall rights and dueties of the Pastors ruling Elders people and in some respects of al estates generally among them Finally whether such Ministers as haue left the corruptions of that estate and liue in Churches rightly established may not yet notvvithstanding upon occasion †1 King 13 chap. Hos 5 9. 7 12. Amo. 7 13 Rev. 14 6. c. preach in the other churches aforesaid both to
shevv them their sinnes and aberrations to teach them the truth vvay of Iesus Christ in all things more and more c. But of these things now I treat not Onely I thought here to note these heads in generall which may giue occasion to others and my self to consider more thereabout although that of some of them I shall hereafter speak somewhat more particularly in the Treatise following concerning the Reformed Churches And thus much here of the Church of England by this occasion This suit we intreat such as take knowledge hereof and haue accesse to his Majestie their Honours to motion for us and to further what in them is Prov. 24 10 11 12. 31 8 9. Ier. 38 7 13. 30 15 18. Mat. 25 31. c. Novv to conclude with suit to his Majestie the honourable LL. my humble suit is as heretofore it hath ben to the Kings most Excellent Majestie that it vvould please him now after our long exile and other manifold afflictions to vouchsafe us that gracious sufferance that we may be permitted to liue in peace under his Majesties government in our ovvne natiue countrey there to obserue all the ordinances of Christ giuen to his Church vvithout being urged to the use or approbation of any remnants of the apostasie of Antichrist or other humane traditions whatsoever vve carying our selues in all loyaltie peace and godlines as becometh all faithfull subjects in the Lord. Whom vve dayly pray to stablish his Highnes throne in peace vvith much blessing as he did to the good kings of Iudah vvho rejecting the inventions and commixtures of Man in the faith and vvorship of God vvere careful to admit of no religion nor any other thing in religion but that onely vvhich was warranted by the word of God that so his Majestie may alvvay find as they did and as Salomon that vvise king observed and hath left recorded that †Prov. 20 28. mercy and truth preserue the king and that his throne is upholden with mercy and †Prov. 29 14. A king that faithfully judgeth the poor his throne shal be established for ever Which mercie the Lord God who is King of Kings vouchsafe unto his Majestie and his Royall seed with all increase of glory peace and happines in this life and for ever Amen Ier. 6 16. Thus saith the Lord Stand ye in the waies and see and aske for the old paths where is the good vvay and walk therein and ye shall find rest for your soules Sal. Song 1 7 8. The church speaketh and asketh of Christ Tell me O thou whom my soule loveth where thou feedest where thou makest thy flock to rest at noone for why should I be †Or as one that is vayled as one that turneth aside by the flocks of thy companions Christ answereth If thou knowest not O thou fairest among women goe thy way forth by the footsteps of the flock and feed thy kiddes beside the Shepheards tents Rom. 15.4 Whatsoever things were written aforetime they were afore-written for our learning that we through pacience and comfort of the Scriptures might haue hope THE SECOND TREATISE Of some things concerning them that are called Remonstrants Hitherto of these opinions of the Anabaptists and the assertions of others withall thereabout Now I come to some other points which concerne not onely the Anabaptists but such other Christians also as are called Remonstrants or Arminians CHAPTER I. Touching Gods decree of Election WHether God hath not in Christ before the foundation of the world according to the good pleasure of his wil foreordeyned some to eternall life to be accomplished through Christ the Mediatour to the praise of the glorie of his grace Ephes 1 3 14. Act. 13 48. Matth. 25 34. 2 Tim. 1 9. 1 Pet. 1 2 5 19 20. Revel 13 8. and 21 27. 1 Thes 5 9. Amos 9 9 11 12. Mal. 1 2. compared with Rom. 8 28 29 30. and 9 11 12 13 23. Where for the speciall point now in controversie let us consider whether the originall fountaine and onely cause moving God in himself hereunto be not the good pleasure of his will not the vvill of man neyther our faith or vvorks foreseen nor any other thing from without God himself vvhatsoever 1. Because the Scripture thus teacheth in these places and the like Ephes 1 5 9 11. Exod. 33 19. vvith Rom. 9 11 15 16 21 23. Matt. 11 26. 20 15. Jam. 1 18. 2 Tim. 1 9. Luk. 12 32. compared with 1 Sam. 12 22. Rom. 11 1 2 5 6 33 34 35 36. 2. And otherwise Gods election should rely and be grounded partly on man and not onely on God himself that he may be all in all And so Gods decree of election frō everlasting should not be onely of his owne free grace but partly of our selues or by reason of our faith works or vvorthynes foreseen Contrarie to the Scriptures aforesaid 3. Then also part of the glorie of our salvation should be ascribed to man not the whole to God alone Neyther should we haue such cause of being humbled in our selues and of renouncing all confidence in any vvorthynes of our ovvne that so vve may in deed giue all glorie to God as novv vve haue Ephes 1 3 6. Rom. 9 11 16 23 36. 1 Cor. 3 26 31. 4 7. with Ier. 9 23 24. Joh. 16 14. 4. Othervvise also our election should not be altogether certaine and unchangeable as novv it is inasmuch as it is grounded onely upon God vvith vvhom is no chaunge or shadow of turning and not upon man vvho is subject to chaunge and alteration Rom. 9 11. and 11 2 5 29. with Hos 13 14. Ioh. 10 16 29. 1 Pet. 1 2 5. 2 Tim. 1 12. and 2 19. Rom. 8 29 30 33 38 39. Mal. 3 6. Iam. 1 17. Numb 23 19. 1 Sam. 15 29. Psal 102 13 14 27 28. Exod. 3 14. Esa 46 10. Which is the more to be observed because they themselues also write that the Saincts and faithfull may fall avvay wholy from the grace of God and perish for ever So as their owne opinions being layd together they seem to deale in this matter much like as the Anabaptists doe in the other aforesaid Who vvhen the Lord himself hath giuen us a sure ground for the ministration of Baptisme to the faithfull and their children to wit Gods gracious covenant and commandement they to exclude children from the participation thereof vvould bring us to an uncertain ground of Mans profession of faith and repentance Hos 6 4. Matth. 13 20. Act. 8 13 23. 2 Tim. 4 10. For although there may be good use made of such profession about other questions touching Baptisme and the ministration therof yet vvhen we inquire of the right and sure ground hereof we must carefully keep unto that which God hath laid himself for the administring of his ovvne signe and seale of his covenant of grace and not admit