cast out the Court vvhich is without the temple not measure it for it is giuen to the Gentiles Hence doeth M. Sm. gather that the Israelites which were woont to worship in the courts of the Lord did signifie the Gentiles that is the Antichristians and consequently the court must betoken Antichrists church and the vvorship Antichrists worship Thus one darke Scripture is alledged to overthrow the cleare doctrine that shineth throughout all the Prophets Yet euen this place it self mought haue taught him better For first the commandement †Rev. 11 1. to measure the Temple Altar and worshippers signified the restoring or repayring of Gods church and people after some destruction and desolation as the like visions shewed “ Ezec. 40 3 5. Zach. 2 1 2. to Ezekiell and Zacharie after the destruction of Salomons temple doe manifest Secondly whenas the Court and holy City was not measured here by Iohn as before by ‡ Ezec. 40 47. 48 30. Zach. 2 2. the other Prophets they were and as afterward †Rev. 21 15. Iohn did see it may teach us that as yet there was not a full restauration of Gods church and worship from the defection of Antichrist Thirdly in that the court is here said to be †Rev. 11 2 giuen to the Gentiles and the holy city should be troden under foot of them and a time limited how long two and fourty moneths this argueth that the court was not made nor the city builded for them but by Gods permission for â—â—e chastisement of men was giuen unto them for a season during vvhich time his two witnesses should prophecy against them And thus it is said of the figure the first temple city “ Ier. 12 7 I haue giuen the dearly beloved of my soule into the hands of her enemies So all Iudah “ Jer. 20 4 was giuen into the hand of the king of Babell and ‡ Esa 63 18. Esaias complaineth how the adversaries had troden downe Gods sanctuarie as here “ Rev. 11 2. they tread downe the holy city And if the court of the Temple must needs signifie Antichrists court because it was giuen to the Gentiles then must the holy city by which name ‡ Neh. 11 1. Esa 48.2 and 52 1. Matt. 4 5. Ierusalem is often called signifie also Antichrists city church because it was troden downe of the same Gentiles but all the Prophets shew †Psal 51 18. 87. and 122. Esa 60. Rev. 21. that it signified the Church of God M. Ainsw defence of Script p. 12 15. Hitherto are M. Ainsworths vvords when he wrote for the trueth against M. Smith vvhom he sharpely blameth for teaching that the Court without the Temple did signify Antichrists Court or assemblies and for that he vvould make the Lords Courts to signifie the Synagouue of Sathan and place where Sathan dwelleth c. whereas novv himself writing another treatise synce against the trueth taketh up M. Sm. termes and manner of exposition to teach that the Temple of God spoken off by the Apostle 2 Thes 2 4. is ‘ Animad p. 78 c. Antichrists Church †Note this vvell Antichrists Temple Antichrists body an idoll like Antichrist himself the Synagogue of Sathan such as is no more the Temple of God * Ibid. pa. 94 c. then the divel which appeared to the witch at Endor was Samuel such as the type thereof should be set not from the Temple of God at Ierusalem but from Bels Temple in Babylon or the Samaritanes Temple builded by Sanballat c. Would any think that this were M. Ainsw his writing or opinion that had written so earnestly and with so sharp reproofs against M. Smith before if he had not set his ovvne name thereunto Or may it not be thought if M. Sm. were aliue and savv this latter treatise of M. Ainsw that he would now turne his ovvne speaches and reproofs upon himself where he saith that his eye fight fayled him and his heart was blynded that he abused the Scripture to great impiety that Sathan deceived him that the place it self mought haue taught him better c. But of this more hereafter Now for the present it shall suffice touching the point in hand to obserue hovv by M. Ainsw his ovvne graunt the Church of God is signifyed both by the court of the Temple though unmeasured and giuen to the Gentiles and by the holy city though troden dovvn also of the same Gentiles Rev. 11 2. And this moreover to agree with the doctrine of al the Prophets Novv vve know that the Prophets and Apostles are not caryed about vvith everie vvynde They are not as reeds shaken hither and thither but their doctrine is firme and abideth the same for ever So as if this vvas the doctrine of the Prophets and Apostles when M. A. vvrote against M. Sm. as here himself saith then there is no question but it is so still And so let it still remaine For the further declaration whereof better exposition of this Scripture let us also compare herevvith that which is written in the Prophet Esay vvhere the Lord saith I haue nourished and brought up children and they haue rebelled against me The oxe knovveth his ovvner and the asse his masters cribibut Israell doeth not knovv my people doth not consider Ah sinfull nation a people laden vvith iniquity a seed of evil doers children that are corrupters they haue forsaken the Lord they haue provoked the Holy one of Israell to anger they are gone avvay backvvard c. Heare the vvord of the Lord ye rulers of Sodome giue eare unto the Lavv of our God ye people of Gomorrah To vvhat purpose is the multitude of your sacrifices unto me saith the Lord When ye come †Heb. to be seen to appeare before me vvho hath required this at your hand to tread my Courts Hovv is the faithfull city become an harlot c. Where obserue first vvhat a fit reference there is betvveen the perfidious Ievves here called the rulers of Sodome and people of Gomorrah and betvveen the insolent Christians called in the Revelation the Gentiles Secondly how the very like phrase of treading the Courts of God is used by the Prophet as is in the other place by the Apostle of treading the holy city Rev. 11 2. and may here signify besides a treading downe or under foot a frequent and continuall conversing in the outward and visible Church of God with their bodies though their hearts vvere far removed from God and they served not the Lord syncerely according to his word Esa 1 12 15. vvith 29 13 14. Thirdly that the Princes and people of Iudah thus transgressing the faithful city of Ierusalem becomming an harlot yet they are still the people of God and the Lord is their God and the Courts and city are the Lords Other things that might here be observed I omit And for the terme of the Gentiles
yet And this was aboue an hundred yeres after the time of Ieroboam the sonne of Nebat as the historie sheweth So as this Scripture alone sufficiently declareth that Israell vvas yet still under the covenant of the Lord and that both in the Lords own account and in the estimation of the Prophets that recorded these things Moreover the Scripture recordeth that †2 King 14 23 25. Jeroboam the sonne of Ioash the thirteenth king from Ieroboam the sonne of Nebat that made the calues restored the coast of Israell from the entring in of Hamath unto the sea of the plaine according to the word of the Lord God of Israells which he spake by the hand of his servant Ionah the sonne of Amittai the Prophet Where againe obserue those termes the word of the Lord God of Israell vvhich he spake by his servant Ionah the Prophet Was this then the vvord of a supposed Lord God of Israel or of him that vvas in deed and in trueth the Lord God of Israel Was Ionah the servant and Prophet of an imaginarie God or of him that was indeed both in the Lords account and in his owne persvvasion the Lord God of Israell Or was it any other God then this to whom Ionah prayed in his distres when he saith he prayed to the Lord his God c. Jon. 2 1 9 Or did he pray to any other God then the onely true God that was the God of Israel by his covenant of grace made vvith the Fathers 2 Kin. 13 23. Many the like sayings might be produced out of the historie of Israell and books of the Prophets which were long to note and urge in particular there vvill be occasion to speak more hereafter about this matter Here therefore I vvill but cite some places vvhich the Reader may turne unto and obserue about the point in hand 1 King 14 7 13. 16 33. and 17 1 12 14 18 20. 2 King 5 15 17. 2 Chron. 30 6 9. Hos 4 6 8 12. and 5 4. and 12 8 9. and 13.4 5 13 16. and 14 1. Amos 7 15 17. and 9 10. Mich. 2 3 9. with 1 1. and Amos 3 1. and 8 2. Where the Prophets expressely call and with a joint consent account Israell in their defection as they did Iudah also in their apostasie to be the people of the Lord and the Lord to be their God and this also in deed and in trueth as the places themselues and the matters spoken off with the circumstances thereabout doe plainely manifest And that these termes Thy God and my People and the like so often used both touching Israell and Iudah are termes and notes of the covenant is so evident throughout the Scriptures as it is straunge that any should offer to denye it For vvhich see Gen. 17 7. Exo. 3 15 16 18. and 6 7. Lev. 2 13. Num. 10 9 10. Deut. 1 21. and 4 23 24. and 7 16. and 8 2. 26 17 18 19. and 29 10 15. 1 King 14 7 13. 2 King 20 5. with 1 Chron. 11 2. and 2 Chro. 6 5 6. and 20 7. and 36 16. Neh. 1 10. Esa 35 2 4. and 37 16 21. Jer. 2 13 17. 7 28. and 19 3. and 23 2. and 28 14. and 29 4. c. Ezech. 13 10 18. Hos 2 23. Mich. 6 3 5. Zach. 2 11. and 13 9. Joh. 20 17. Act. 3 22 25. Rom. 9 25 26. 11 1 2. 2 Cor. 6 16. Heb. 4 9. and 8 10. and 10 30. and 11 25. 1 Pet. 2 10. Rev. 4 11. and 5 10. and 7 3 10 12. and 12 10. and 18 4. and 21.3 .. 2. Otherwise the tribe of Iudah vvhich is also called the people of the Lord and God said to be their God vvhen they †2 Kin. 21 22. 22. 17. 2 Chr. 12 1 5. 21 10 11. 24 20.24 Esa 1 4 21. Ier. 1 16. 2 13. c. forsook the Lord and became Apostates and Idolaters committed other notorious sinnes besides and that in such sort ‡ Ezec. 16.2.51 23 2 11. c. as they justified Israel and became more corrupt then shee for which the Lord punished them seveerely cast them out of his land into captivitie in Babylon should not indeed and in trueth be accounted the people church of God Neither should those termes My people Thy God and the like spoken concerning them by the Prophets in such estate imply and teach us that yet notwithstanding they were then still under the covenant of God and so both by the Lord himself and by his Prophets esteemed to be his church and people Jer. 2 11 13 17 31 32. and 3 20 21. and 4 11 22. and 5 31. and 6 14 27. and 7 2. 12 28. and 8 7 19 21 22. 15 6 7. 18 15. and 23 2 13 22 27 32. and 28 14. and 29 4 8. c. Ezech. 13 10 18. with 8 9 10 11 chap. and 16 ch and 23 ch Obad. ver 12 13. Micah 1 9. and 2 3 5 7 8 9. and 3 3 5. and 6 3 5 8. 7 10 14. Zeph. 2 7. and 3 2. 3. And if we look to former times the children of Israel all the tribes of old both Iudah and Israel together in the times of the Iudges c. should not be the people and church of God if the exceptions aforesaid were of vvaight For they also then forsook the Lord and fell into defection and became great idolaters vvere for that other their sinnes often and sore punished of the Lord. As in the book of Iudges may be seen Iudg. 2 11 12 13 19. and 3 5 6 7. and 6 1 10 25 30. and 8 27. 10 6. 17 chap. 18 30 31. with 1 Sam. 7 3 4. 12 9 10. Psa 78 56 57 58 59. c. and 106 34 39 c. 1 Kin. 11 33. Besides that Ezekiel and others note the like also concerning them when they were in Egypt in the wildernes and in the land of Canaan Ezec. 20 7 8 9 10 27. c. 23 2 3 c. Amos 5 2◠26 27. with Act. 7 38 43. 4. But to insist on the tenne tribes more particularly yet further to obserue some moe things out of the Prophets and other Scriptures concerning them let us first of al remember that the Lord vvhen he brought Israell out of Egypt and gaue them his Lavv spake these vvords said I am the Lord thy God vvhich haue brought thee out of the land of Egypt Exo. 20 1 2 3 c. out of the house of bondage Thou shalt haue no other Gods before me c. This I suppose they will not deny to be spoken by the Lord to his church and people indeed and in truth Now Hoseah the Prophet in his time about two hundred yeares after Ieroboam the sonne of Nebat had set up the calues at Dan Bethell and caused Israel
horses or horsemen 8. But their children ‡ N B after they were caried away captiue into exile were found among the peoples not to be deare unto God because of their works yet they added mo unto their former evill deeds 9. Therefore the Lord said to Hoseah Giue them this name Not my people For you are not my people Seeing you obserue not the words of my law my word shall not be your help Where we may obserue these things 1. That this prophecy was giuen wheÌ„ they had already a long time gone a whoring from God forsaking the worship of the Lord. 2. That the Paraphrast expoundeth their departing froÌ„ the Lord to be the forsaking of his worship as they also expound their returning to their first husband spokeÌ„ of ch 2 7. to be the returning to the worship of their first Lord. 3. That these things now denounced vvere to come upon them yet aftervvard 4. And that also by degrees and in succession of time one after another 5. And the last of not being his people referred to the time †Which others refer to the time when they were first put out of the laÌ„d in king Hoseahâ— dayes after they were caried away captiue into exile when there also they added mo iniquities to their former evil deeds Whereas our controversie is about the estate of Israel for the time of their apostasie vvhile they were in the land when Ieroboam had set up the calues untill they were cast out as is aforesaid And thus much now again of this Scripture in Hos 1 9. Touching Hos 2.2 Then follovveth Hos 2 2. Of which I haue spoken here before p. 77 c. Now onely I annex this withall Hos 4 1. Mic. 6 2. with Ezec. 20 4 36. and 22 2. and 23 36 c. First that seeing here it is said Plead with your Mother Plead c. this may lead us to consider that the Lord now was yet stil admonishing them and pleading with them as he had done before sundry times and vvayes like as with Iudah also and as sinners by the Lords ordinance are to be dealt vvith afore they be proceeded against All knovv that in ordinary course of proceeding in all churches vvell ordered such as fall into sinne though but particular persons are notwithstanding still esteemed of the church untill such time as despising the meanes used being found obstinate they be cast out of the church house of God Hovv much more vvould the Lord haue this observed towards an vvhole church yea towards so many tribes cityes and synagogues as perteyned to Israel the mother here spoken off And vvhat then shall vve conclude hereupon tovvching the point in question Secondly †Mercerus Drusius c. â—n Hos 2 2. some understand it of the rejection of the Jewes when they had refused Christ exhibited in the flesh thinking that this sermon of the Prophets vvas needfull for the comforting of the beleevers at that time least they also should forsake Christ being affected with the offence and stumbling of the multitude of the Iewes that so refused him And †Calvin Zanchius c. in Hos 2 2. others understanding it of the tenne tribes expound it thus Plead with your mother plead He speaketh here in the person of God Now God useth the similitude of marriage So let us see what is the summe of the words If an husband make a divorce with his wife he bringeth some note of ignominie upon their children which are borne of that mariage Their mother is put away therefore the children are lesse esteemed because of the divorce If the husband of frowardnesse put away his wife from him the children justly hate him What He loved not our mother as he ought he kept not the sayth and bond of mariage This therefore is usuall that the childrens mynds are alienated from the Father if he deale with the mother inhumanely or els altogether contumeliously Thus the Israelites when they savv that they vvere rejected vvould lay the blame upon God For the people here is called the Mother that is the name of the mother is transferred to the body of the people or to the stock of Abraham God had espoused that people to himself and vvould haue them to be as his vvife Seeing therefore God vvas the husband of the people the Israelites vvere as the children begotten of that mariage Novv after the divorce the Israelites said that God vvas cruell because he had cast them avvay vvithout their fault The Prophet novv therefore undertakes the defence of Gods cause and yet speaks in his person Plead saith he plead vvith your mother Finally this place agreeth vvith Esa 50. There it is said in the beginning of the chapter Where is the bill of divorce Haue I sould you to my Creditors But you are sold for your sinnes and your mother is put avvay for her iniquity c. And this all know was spoken by Esay to Iudah or the Iewes generally Zanchius also writing on Hos 2 2. noteth this in like sort for the argument summe of this matter The Prophet saith he teacheth that there vvas no cause vvhy the Israelites should expostulate vvith God that he in putting avvay their mother the Synagogue did note each of them also vvith this marke of infamie that they vvere borne of fornication For the vvhole cause of this evill and infamie vvas to be ascribed to their mother to vvit their open and continuall fornication joyned together vvith untollerable unthankfulnes tovvards God c. Thus both the one and the other apply it to the rejection of Israell though the one refer it to the time afore Christ the other to the time after And then it toucheth not the question in hand Touching 2 Chron. 15 3. The next Scripture here cited is 2 Chron 15 3. Of vvhich also I haue spoken here before pag. 65 c. To which I refer the Reader 2 Chron. 15 3. wishing this vvithall to be observed remembred hovv the Chaldee Paraphrase and other vvriters expound such places phrases of speach of the following of idols and leaving the true and right worship of God A sinne not peculiar onely to Israell but often found also in Iudah and in all the tribes together as I haue shevved before Touching whom I suppose they wil make no such conclusions thereupon as here they do of Israell Touching Mica 2 7 8. Novv next followeth that vvhich is vvritten Micah 2 7 8. Mic. 2 7 8. vvhich may be understood eyther generally of the whole people of Israell that is both of the ten tribes and of Iudah or of eyther of them severally and every way maketh against these men themselues For if it be understood of all the tribes and people generally then it maketh not more against the ten tribes then it doth also against Iudah which themselues acknowledge vvere at this time the people and church of God and under his covenant That it may be
indued there is no vvarrant for others to prescribe nor for themselues to read over such stinted prayers prescribed by men for the worship of God Neither doeth it onely derogate from the honour and benefit of Christs ascension into heauen but also from the care loue and bountie that he hath and shevveth continually to his church upon earth giving still gifts unto men for the vvork of the ministerie from time to time Ephes 4 8 13. and Psal 68 19. vvith 1 Cor. 12 4 5 6. 1 Tim. 2 1. and 6 13 14. with Matth. 28 20. Els also why doe they not put a book of Homilies in the hands of all the Ministers to be read over dayly for their sermons to the people asvvell as a book of prayers in and for the worship of God And vvhy doe not the ministers use the one aswel as the other in their publick ministration V. The spirit of God is the onely help which he giueth us to help our infirmities in the time of prayer not books or beads or any such thing Rom. 8 26 27. Gal. 4 6. Zach. 12 10. Ephes 6 18. Iude ver 20. And hovv els should blinde men pray that cannot read Besides that Book-prayer quencheth the spirit and abridgeth the work of the holy Ghost suppressing the gifts and graces of God in us and removing the heart far from God hovvever we may seeme with the mouth to come neare unto him inasmuch as our prayers are not dravven and powred out of the heart by the help of the spirit of God according to our present and continuall occasions but are prescribed unto us and read in a book still alike from time to time 1 Thes 5 17 18 19. Esa 29 13. compared with 1 Sam. 1 15. Zach. 12 10. Phil. 4 6. VI. We our selues as living stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2 5. vvith Iohn 4 24. Rev. 1 5 6. Therefore also should we not read our prayers out of a book when we worship God seeing it is not a living or spiritual sacrifice but dead carnal And hovv then is it a vvorship acceptable to God by Iesus Christ as all our prayers and worship of God should be 1 Pet. 4 5. with Rev. 8 3. Rom. 8 26 27. 1 Thes 5 17 18. 1 Tim. 2 1 5. 1 Joh. 5 13 14 15. Iude v. 20 21. VII Prayer is to be made for things that are needfull and lawfull to be asked of God according to the severall occasions estate conditions of people publikely and privately joyntly and severally in churches and common vveales by sea and by land in peace and in warre in prosperitie and adversitie spirituall and bodily c. and thanksgiving againe accordingly to be rendred unto God upon the prayers heard c. as throughout the Scriptures may be seen Phil. 4 6. and 1 Thes 5 17 18. compared with Gen. 32 9 12. Exod. 14 15. and 32 11 12 13. Lev. 16 6 10 21 33 34. Numb 14.13 19. Deut. 3 23 24 25. Iosh 7 6 9. Judg. 16 28. Ruth 4 11 12. 1 Sam. 1 10 â—â— 12 and 23 10 11. 2 Sam. 7 18 29. 1 King 7 22 54. 2 King 13 3 4. and 19 â—â— 19. 1 Chron. 21 8 16 17. 2 Chron. 14 11. and 20 5 13. Ezra 6 10. and 8.21 22 23. and 9 5 15. Neh. 1 4 11. and 4 9. Ester 4 16. Job 42 8 10. Psa 5 2 3. 6 17 and 22 and 28 6. and 32 6. and 41 4 and 50 14 25. and 55 16 17. and 66 17 20. and 86 and 88 and 102 and 107 and 109 4. and 116 1 2 4. and 118 5. and 142. Prov. 30 7 8 9. Eccles 5 1 2. Esa 38 2 3. and 64. Ier. 7 16. and 14 7 8 9 11. 18 1â— 23. and 29 7. and 32 16 25. Ezech. 9 8. and 11 13. Dan. 2 17 23. and 6 10 11. and 9 3 19. Hos 14 2 3. Ioel 2 17. Amos 7 2 5. Ion. 2 ch 4 2 3. Hab. 3 ch Mal. 1 8 11. Mat. 14 23 30. and 26 36 44. Mar. 13 18 33. Luke 6 12.28 and 11 1 13. and 18 1 13. Ioh. 17. ch Act. 1 14 24 25. and 4 24 30 and 6 4 6. and 13 3. and 14 23. and 16 25 and 20 36. and 21 5. and 22 17. 28 8. Rom. 8 26 27. and 15 30.31 32 1 Cor. 14 13 16. 2 Cor. 12 8. and 13 7. Gal. 4 6. Eph. 6 18. Phil. 1 9 11. Col. 1 3 9 12. and 4 2 3 12. 1 Thes 3 10 13. 2 Thes 1 11 12. and 3 1 2. 1 Tim. 2 1 5. Heb. 5 7. and 13 18 21. Iam. 1 5 6 7. 4 3 5. 13 18. 1 Pet. 4 7. 1 Joh. 5 14 15 16. Jude v. 20. Rev. 5 8. and 8 3. Which doth yet the more make against Book prayer that is stil read over thirtie fiftie an hundred yea many hundreds of yeares as if God never heard our prayers or gaue not continually several occasions of prayer to churches and people of all sorts publick and private vvhich none can conceiue much lesse expresse the manifold and unspeakable particulars thereof VIII If Book-prayer vvere the ordinance of God why did not the Prophets and Apostles make such books of prayer leaue them to the church as they did their other vvritings for continuall use publike and private Or shall vve think that they were unfaithfull to the Lord 〈◊〉 unsufficient for this vvork if it had ben committed unto them Or that those which make or prescribe such books are more wise more carefull more sufficient then they were Moses saith Ye shal not adde unto the word which I command you neither shall you diminish ought from it that ye may keep the Commandements of the Lord your God which I command you Deut. 4 2. and 12 32. The Prophet Esay sends all to the Law and to the testimonie affirming that 〈◊〉 men speak not according to this word it is because there is no light in them Esa 8 2â— The Apostle saith that he delivered to the churches what he received of the Lord and shunned not to declare unto them all the counsell of God Act 20.27 1 Cor. 11.1.2.23 and 14.37 And he straitly chargeth Timothee and in him all the ministers of Christ to keep the commandement giuen in that Epistle of his without spot and unrebukeable untill the appearing of our Lord Jesus Christ 1 Tim 6 13 12. Either therefore Book-prayer is none of Gods counsels coÌ„mandements and ordinances or if it were the Prophets and Apostles haue delivered such books to the Churches and ministers of God with commandement accordingly to use them Which if any could bring forth the question were soone ended But if the Prophets Apostles never made nor ever appointed others to make such books of praier for such use as is aforesaid by vvhat right then may any take upon
baptisme should be in the seuenth moneth Aethanim Which was the first moneth after the creation of the world Of the moneth Ethanim or September It may somewhat help to marke the old story of Aethanim from 1 King 8 2. Al Israel assembled to the King Salomon in the moneth Aethanim in the feast that is the seuenth moneth And the Sacrificers brought the Ark of the covenant of the Eternall unto his place unto the Debir unto the holy of holyes and the Cherubims spred their vvings over the place of the Ark. This so solemne should haue antitypon answerable in high matter And what thing els can be but that the most Holy was manifest in his Temple the army of Angels spred their wings to haue him honoured at his comming then into the World The explication and story of the moneth Aethanim The most learned Chaldee Paraphrast Jonathan speaketh thus of Aethanim It is the moneth of the auncient and they called it the first moneth of festivity But novv it is the seuenth moneth Thus David Kimchi doth expound him Aethanim or Strength is the moneth wherein they gathered the fruits encrease of the earth to their houses For that cause it is called the feast of gathering fruites So Aethanim meaneth strength and fruites and encrease of the earth be the life of a man And some of our Doctors expound Aethanim the moneth in which the Fathers were borne the stay Aethanim of the world as the speach Mich. 6 2. Heare ye mountaines and ye strong foundations of the earth Others call it Aethanim from the strength of the Lavves that are giuen for this moneth both feasts and lawes So Ralbag saith I think it called the moneth Aethanim for the feasts the strong and teaching justice vvhich are in this moneth Thus far Ralbag The first day had the Trumpets the tenth Expiation the fifteenth the feast of Tabernacles for eight dayes And Jonathans words cited of me afore be thus expounded of Cimchi Before the time that Israell came from Aegypt Tisri or Aethanim vvas the first moneth For in Tisri the vvorld vvas made And by reason that the Children of Israell came from Egypt in Nisan it became the head of moneths and Tisri became the seuenth For so the blessed God said unto them This moneth shal be unto you the first of moneths To you by reason that to the rest of the vvorld it is not first For Tisri is the first And thus much for the moneth So Iohn Baptist well might begin the first day and assemble unto him much people fourteen dayes and our Lord come to him the fifteenth day when they had learned of the stronger then the Baptist who would baptize with the holy Ghost and with fyer So the fower Euangelists celebrating the Baptisme celebrate the birth vvhich vvas the same day 29 full yeres So as the first Adam and the other to Noah came into the World that moneth Christ should come And that time vvas fittest for Caesar to bid men resort to their cities And most likely that shepheards vvould yet be abroad vvith their sheep And fittest for men to goe into a river naked to be baptized And by Daniels half seuen Iohn brought in Baptisme for Heathen as David and Salomon onely baptised Proselytes Maimony in Asure Bia tract 12 13. And if his vvarrant had not ben sure and plaine from Daniell none might haue come to him for Baptisme So our Lord beginning a nevv yere of his age then shevved the same time of the moneth to haue giuen us his comming into the World And the Rabbines in Midras Rabba conclude that Messias shal be borne in Aethanim or Tifri full of feasts to teach of him And God appointed no feasts for the Winter because of the unseasonablenes of the Weather Chrysostome mistaking Iohns Fathers storie thinking that he ministred not in Iune but in September began to disgrace the state of the Gospell Hence Turk and Jevv scoff that vve place the birth vvhere the conception should be and can yeeld no reason of our Gospels narrations vvhich vve make most unlikely to be true And Anas Montanus helps Chrysostome that Zacharie should be high Sacrificer Whereas all Ievves knovv that the Candlestick Table and Altar of incense vvere vvithout and daily gone to by the ordinarie sacrificers Elias fovver times made the beginning of Daniels half seuen might haue taught the Ievves a sure note vvhat Elias Malachie spake off Novv the end of all the Euangelists is in the first moneth tovvards leaving the Aegypt of this World at the Pascha And at Pentecost after the Lavv vvas giuen to Moses vvhen the fiery lavv of the spirit vvas by Jesus giuen So the conception of John vvhere men placed his birth falleth to Midsommer and birth to the spring Aequinoctiall and likewise the conception of Mary fell most fitly to Mid-winter and our Lords comming into the world to the †September first moneth after the creation and his Redemption to the * March first moneth for redemption from Aegypt These matters agree with Scripture and plaine reason c. Thus far M. Broughton whose observations about this matter I thought here to insert because they are of great waight and giue great light to the point in hand 5. Hither also may be referred that Christ after he was baptized was fower Passeovers at Ierusalem and that †Luke 3 21 23. being baptized at that season of the yere when he was borne the things vvhich he did betvveene his baptisme and the first Passeover vvere so many and of such sort as might well take up all the time betvveene September and the Passeover in March follovving As namely his being in the wildernes where he was tempted fourty dayes Mark 1 9 13. His abiding some while about the place vvhere Iohn baptised Ioh. 1 28 29 35 43. His departing into Galilee and going both to Cana of Galilee where he was at a mariage Joh. 2 1 11. and to Nazareth vvhere as his custome vvas he vvent into the Synagogue and preached on the Sabbath day Luke 4 16. and from thence to Capernaum vvhere he dvvelt and taught likewise on the Sabbath dayes Mat. 4 12 13. Mar. 1 14 21. Luke 4 31. Joh. 2 12. His journey also from thence to Ierusalem to the Passeover the first Passeover after he vvas baptized vvhich is spoken off Iohn 2 13. besides that he did many things which are not all particularly recorded Ioh. 21 25. Thus then might vvel so much time be spent as was between September March vvherein the first Passeover following his Baptisme vvas celebrated 6. Especially here is to be observed the half seuen of three yeres and an half spoken off by Daniell wherein Christ preached after he was baptized Whereunto fitly ansvvereth the space of time between September and March conteyning half a yere or six moneths whereas if the reckoning be made from the end of December where the nativity of Christ is
in their idolatrie and chose rather to suffer affliction and death it self so as Ierusalem vvas filled vvith innocent blood 2 King 21 1 16. and 23 36 37. and 24 3. 4. Dan. 11 31 32 33. with 1 Machab. 1 ch and 2 Mach. 6 7 ch and Heb. 11 35 36 37 38. Yet was Iudah still acknowledged by the Prophets to be the church and people of God as hath ben shewed here before and may be seen throughout the historie and their Prophecies 3. And when Esay vvas enjoyned by the Lord in Ahaz dayes to bynd up the Testimonie and scale the Law among his disciples so keeping it from the wicked and perverse that stubburnely despised the word of God communicating it onely with the godly Esa 8 16. with 7 1. 2 Chron. 28 chapt yet euen then also he acknovvledgeth them to be the house of Jacob from whom the Lord hid his face and the people of God that should seek unto him to his law testimonie Esa 8 17 19 20. with 1 3. and 3 15. 10 2 24. 4. The Prophet Amos also teaching the people to avoyd al places assemblies of idolatrie and false vvorship did not onely teach them not to seek Bethel nor to enter into Gilgal which vvere places in Israel but taught them also not to passe over to Beershebah vvhich was †1 Kin. 19 3. a city in Iudah Amo. 5 5. Yet did he acknovvledge them to be the familie of Israell which God brought out of Egypt and the people of God euen Jacob the Lords covenanted people c. as I haue shevved more largely †Pag. 62 83. here before Amo. 3 1 2. 5 1. and 7 2 5 15. So vvhether it be Iudah or Israel consequently other Churches better or worse they may be acknovvledged for the churches and people of God and yet must be left vvhen they stand in apostasie schisme idolatrie c. and not be communicated vvithall in such sinfull estate and transgression 5. Here therefore is to be observed that as they are the church and people of God none are to leaue or refuse communion with them but onely as they stand in apostasy schisme false vvorship c. Neyther Israel nor Iudah might be left nor the Temple in Ierusalem as they were the people and Temple of God but as Ieroboam caused Israell to sinne setting up the calues at Dan and Bethell c. as Manasseh polluted the house of God and caused Iudah to sinne vvith his idols Antiochus profaned the Sanctuarie and compelled the Iewes to transgresse the Law of God c. Yea euen touching the Church of Rome also in particular vve neyther doe nor may leaue it as it is the Temple and church of God but as Antichrist sitteth therein opposing and exalting himself aboue all that is called God or that is divine polluting the Temple and vvorship of God c. Rom. 1 7 c. compared with 2 Thes 2 4. and Rev 11 1 2 3. c Which being observed vve doe and may yea and ought to acknovvledge reteyn any doctrine of trueth ordinances of God stil had among them and yet are bound to leaue their corrupt and sinfull estate and in obedience to God according to his word to returne to the auncient estate of that and the other primitiue churches as they vvere planted by the Apostles in the fayth and order of Christ Rev. 14 9 12. and 18 4. and 22 14. with Jer. 6 16. and 18 15. Song 1 7 8. 6. Moreover it is vvell known that among such as doe much urge this objection there are some vvho haue left the French reformed Church in Amst for some things now had continued in that church Whereupon it will necessarily follow that eyther they hold a true church may be left for some things had among them and yet be held to be the Church of God notwithstanding or els that they hold not the French church aforesaid to be the church of God in their estate Let them novv tel vvhether 7. It is also Popish to hold that the church cannot erre And Anabaptisticall to think that when a church so erreth as it falleth into idolatry apostasie or the like transgressions then they cease to be the church and people of God any longer and very Popish again in deed irreligious under the title of the church of God to urge all eyther to walk as themselues doe what ever transgressions they haue against the word of God or els to account theÌ„ hereticks schismaticks seditious singular new fangled that refuse so to doe endevouring to vvalk in the faith and order of Christ in all things according to the word of God 8. Whereupon it cometh to passe in this case as heretofore it did when that was counted heresy in the Apostles and primitiue Churches which vvas not so in deed Act. 24 5 14. So now at this day both by Papists and others that is often esteemed to be schisme which in deed is not so True it is that schisme is very carefully religiously to be avoyded vvhether it be factious division in the Church or scandalous departing from it 1 Cor. 11 18 19. Rom. 16 17. Heb. 10 25. Iude v. 11 16 19. God hath set an order in his church and appointed bounds and limits which none â—hould transgresse Col 2 5. 1 Cor. 14 33 40. 1 Thes 5 14. Iude ver 19. with Psal 17 4. Schismes and divisions hatred and variance emulations and vvrath strife and envyings are among the works of the flesh of vvhich the Apostle teacheth that they vvhich doe such things shall not inherit the kingdome of God 1 Cor. 3 3 4. Gal. 5 19 20 21. But on the other hand syncere obedience unto God and an holy keeping of the fayth worship order which he hath once giuen unto his church is very carefully also to be reteyned and religiously to be performed notwithstanding the prohibition or opposition of any Princes Prelates people churches or other persons vvhosoever For the Lord hath promised to shevv mercy to those that loue him and keep his commandements and threatned to visit the iniquitie of such as hate him and follow their ovvne inventions misconceived courses in his vvorship service c. Exo. 20 4 5 6. Lev. 10 chap. Numb 16 ch Esa 29 13 14. and 65 2 7. Jer. 6 14 17. and 18 15. Mat. 15 7 8 9. and 28 20. Col. 2 5. 1 Tim. 6 13 14. Iude v. 3 23. Rev. 2 10 24 25 26. and 14 12. and 22 14 18 19. But here it will be demaunded when how we may knovv the estate of any church or churches to be such as we may leaue it or not Touching vvhich question although I had rather heare learne of others then set dovvne myne ovvn mynd specially considering vvhat Opposites I haue of sundry sorts and vvhat great difficulties and waighty consequences doe follovv about this matter every way Yet
put for the Congregation of governours meeting at a knovvne time and place c. Psal 82 1. Num. 25 12. and 27 2. with 36 1. Iosh 20 4 5 6. Exod. 12 3 21. Lev. 8 3 5. with 9 1 3. See also M. Ainsvv Counterpoyson pag. 113. And note hovv R. Salomon understandeth those words in Lev. 4 13. If the whole †Ghnedah Congregation of Israell sinne through ignorance c. of the Iudges of the Sanhedrin vvhich represented the whole Congregation As * Drusij Com. in locu difficil Pentatâ—ch p. 244. Drusius noteth upon that place Besides that if the vvord vvere Kahal yet ‡ As M. Ains himself also acknovvledgeth Count. p. 113. that word also sometimes is used for the assemblie of Elders and Governours the Synedrion c. 1 Chron. 13 1 2. and 29 1 6. compared vvith 28 1 2. and 2 Chron. 1 2 3. Deu. 23 1 2. and 31 28 30. and so is translated by the word Synedrion in the Septuagint Pro. 26 26. For which moreover see Psal 26 4 5. where for those vvords I haue not sit vvith vaine persons I haue hated the congregation of evill doers c. the Septuagint hath I haue not sit vvith the Synedrion or councill of vanity I haue hated the Congregation of the malignant c. or the church of evill doers as M. Ains translateth it how ever he passe over that point touching the Synedrion in his notes upon that place Which may the more be observed because the Psalme there useth the termes of sitting and of taking bribes and the like which the Scripture also otherwhere often ascribeth to Rulers and Governours And now that I am speaking of this matter it is also worth the noting how M. Ains himself a notable adversarie of this exposition cannot deny but that †M. Ain Animadv pag. 13. in the old Testament he hath observed the word Church to meane the congregation of Elders Yet to obscure the trueth and blynd his follovvers vvith vanity and errour vvhat he can herein he addeth this glose vvithall concerning it that now the old Testament is chaunged And vvhat if another now should arise and say in like sort that in the old Testament he hath observed the vvord Church to meane the Congregation of the people but that novv the old Testament is chaunged vvould not himself readily discerne and condemne the vanity and errour of such ansvvers and assertions Wherabout note that the speach is not of the legal covenant of works or the Curse thereof neyther of the ceremonies or any changeable ordinances of the Law as sometimes by the old Testament is understood but of the Scriptures and books of the old Testament and of the vvords and phrases used therein Touching vvhich he saith the old Testament novv is chaunged Which if it were true as he saith then should we be freed from the use of those vvords and Scriptures and whosoever obserue them should make Christ unprofitable unto them For so are we freed and set at libertie from the yoke of the Law old Testament that novv is changed Gal. 5 1 2. Col. 2 8 16 17 20. Heb. 8 7 13. Thus also he is fallen into the same errour vvhich heretofore †M. Ains Defence of Script pag. 28 32. c he convinced as detestable and blasphemous in M. Smith vvho likevvise perverting some words and phrases of Scripture as namely that of blotting out and taking avvay the hand writing that was against us c. gathered thereupon that the written Lavv of Moses the Prophets was novv blotted out and taken away from the church And thus moreover he maketh his own Annotations vvhich he publisheth on Genesis Exodus the Psalmes c. yea all the arguments and proofs that in his doctrine or other vvritings he bringeth out of the books of the old Testament to be vayn and unsound So as any that read or heare them might turne them away with his owne glose and tell him that the old Testament novv is chaunged Yea thus he annihilateth the proofs and testimonies that in the Nevv Testament are alledged by the Apostles out of the old And taketh avvay the meanes of persvvading the Iewes to the Christian faith with vvhom we must eyther reason from the Scriptures of the old Testament as being †Psal 19 7 8 9. Prov. 22 21. Mat. 5 18. the Word of God that endureth for ever and that hath the certaintie of the vvords of truths or els vvhat hope can we haue ever to perswade them to the faith of Christ But the Apostles teach us farre otherwise then this Opposite that * 2 Pet. 1 19. the Propheticall vvord is a most sure vvord to which vve shall doe vvel to take heed And that †2 Tim. 3 16 17. all the Scripture is giuen by inspiration of God and is profitable to teach to improue to correct to instruct in righteousnes that the man of God may be absolute and made perfect to all good works To let this Opposite therefore alone with his shifts and errors I vvill proceed vvith the matter in hand 3. Where obserue next the agreement of Christs speach in Mat. 18 17. with that other speach of Christ in Mat. 5 22. Where Christ in the one place teacheth the offending party how to carry himself Mat. 5.22.23 c. and in the other the party offended Mat. 18 15. c. and in both places shevveth to whom the brother offending may be brought saying in the one place Tell it to the church or Congregation Mat. 18.17 in the other he is in daunger of the councill or Synedrion Mat. 5 22. Besides the agreement that these Scriptures also haue with those other in 1 Sam. 2 25. Deu. 1 16. and 19. 16.17 and 21 19. 2 Chron. 19.6 10. 1 Thes 5 12 13. 1 Tim. 5 17. Hebr. 13 17. and the like And note here how M. Brightman treating of this matter in his exposition of Salomons Song and applying it to the time of the Gospell saith expressely that he thinketh there is one and the same intendement of Christs speach in Mat. 5 22. as is of that in Mat. 18 15. c. Of which judgment are others also vvhom I need not mention in particular 4. Moreover the Syriack translation in Mat. 5 22. hath Kenushta which signifieth a congregation assemblie or synagogue where the Greeke Originall hath Synedrion the Councill or Congregation of the Elders And the like againe in Mat. 26 59. Which plainly sheweth hovv they sometimes use the vvord congregation or assemblie where the Greek hath Synedrion the sitting or assemblie of the Elders And is the more to be marked because the same translation othervvhere useth the same word KENUSHTA so generally as it putteth it for the Greek vvord SYNAGOGE the Synagogue Mat. 4 23. 9 35. 10 17. where also it hath BETH DINE the house of judgment for the Greek SYNEDRION the councill or sitting of the Elders so both using
the gates did aftervvard when they vvere under the Romanes and dispersed in divers countreyes sit in their Councill houses and Synagogues Where note withall that their Synagogues vvere ecclesiasticall assemblies in divers respects as being such where they mette together for the vvorship of God for teaching and hearing of his vvord vvhere Christ on the Sabbath dayes taught and preached the Gospell and out of vvhich they excommunicated and cast out such as they cutte of from among them c. Mat. 4 23. and 5 22 and 6 5. and 10 17. Luk. 4 16. and 6.22 Joh. 9 22.34 and 12.42 and 16.2 and 18 20. Act. 13.14.15 and 15.21 and 17.1.2 and 18.4.7 and 19.8 and 22.30 and 24.12.20 c. 8. And lastly that otherwise we should transgresse the Second Fift commandement bringing in a nevv straunge forme of government not or deyned by the Lord and giving way to many great evils in the church as eyther on the one hand to usurpation and tyranny or on the other to popular confusion contention despising of governours and government c. Testimonieâ— of auncient and late â— Writers Now hereunto also may be annexed the testimonie both of auncient and later Writers touching the exposition of this Scripture Among the auncient Writers Chrysostome expounds it thus Tell the church that is to say the Leaders and Presidents of the church Chrysost on Mat. hom 62. And Theophylact likevvise Tell the church that is tell the governours of the church Theoph. in Mat. 18 17. And among later Writers Calvin Beza Iunius Piscator others vvriting upon this place doe likewise expound it teaching that Christ did here as in other places apply his speach to the custome and manner of the Ievves that the order vvhich was kept under the Law Christ transferred unto us because there is one common reason for us vvith the auncient Fathers c. See their comment on Mat. 18 17. And Bertrand de Loque vvriting of the Church saith The vvord Church is sometimes put for the Senate or consistorie of the church that is to say for the Pastors and Elders of the church who are in deed the conductours and guyders thereof as when Iesus Christ saith Tell the Church that is to say the Pastors Leaders Governours of the church according vvhereunto we see that S. Iohn making mention of the consistorie of the Iewes in which it was sometimes determined to thrust out of the Synagogue every one that vvould canfesse Jesus Christ he saith generally that the Iewes made this decree although it vvas in deed the Consistorie onely Ioh. 9 22. Bertr de Loque his treatise of the church pag. 3. M. Cartvvright also treating hereof concludeth that seeing the church in Mat. 18.17 is neyther the vvhole Congregation nor the Pastour alone it followeth that by the church he meaneth the Pastour with the auncients or Elders Or els saith he vvhom can he meane And as for this maner of speach wherein by the church is understood the chief governours and Elders of the church it is oftentimes used in the old Testament from the which our Saviour borrovved this maner of speaking as in Exodus it is said that Moses vvrought his miracles before the people vvhen mention is made before onely of the Elders of the people vvhom Moses had called together Exod. 4 29 30. And most manifestly in Joshue where it is said that he that killed a man at unvvares shall returne unto the city untill he stand before the Congregation to be judged Iosh 20 4 6. where by the Congregation he meaneth the governors of the congregation for it did not apperteyne to all to judge of this case Likewise in the Chronicles divers other places 1 Chron. 13 2 4. T. C. Reply 1. pag. 176. And M. Fenner teacheth the same saying Seeing our Saviour Christ in setting dovvne the ecclesiasticall Presbyterie speaketh according to the Iewes for othervvise the Apostles could not haue understood him vvhen he said Tell the Congregation or Church 1 Chro. 13 2 4. Beza on this place which vvas the title then giuen unto the ecclesiasticall Senate and his words of having as a Publicane Heathen doeth manifestly proue he meant to speak according to their custome It must needs be that he did according to the * 1 Tim 5 17. Rom. 12.6.7.8 1 Cor. 12.28 places afore brought ordeyne a Presbyterie of Pastours Teachers and Elders like unto theirs of Priests Scribes or Teachers of the Law and their Elders vvhich governed onely Mar. 15 1. Luke 22 66. M. Fenners Counterp pag. 138. And againe Whatsoever offices are necessarie in everie Congregation for discipline after the second private admonition they are perpetuall otherwise the remedie Christ hath appointed for sinners is not perpetuall But an assembly of Governours in expresse words of Christ are necessarie 〈◊〉 everie congregation for discipline after the second private admonition Matth. 18 17. Therefore such an assembly is perpetuall Defence of the Counterp against D. Copequoâ—â— Sermon B. 4. M. Vdall likewise hath the same saying Whatsoever Christ baâ—â— ordeyned as a meanes to keep men in obedience to the Gospell that same must be in every congregation for particular men are in particular congregations But Christ hath ordeyned the Eldership for that end as appeareth Mat. 18 15. c. where Chrysost expoundeth Tell the Church that is saith he the governours of the church Therefore the Eldership ought to be in every church M. Vdals Demonst chap. 14. And M. Brightman writing hereof would haue this to be remembred that the church spoken of Mat. 18 17. is not the whole congregation but the Synedrion or councill of certaine choise men M. Bright in Cant. 4 3. Thus also †In his answer to D. Bancrofts Sermon p. 11.12 M. Penry expounds it To conclude M. Broughton saith By Gods Law Ecclesia the Sanedrin court should rule in all matters M. Brough on Rev. 11.3.4 pag. 119. Againe The Gospel hath not a nevv discipline but such as was in the Synagogues before Ezraes time and vvhile Jerusalem stood Quest between M. Brough and M. Ains pag. 32. And finally Neyther the holy Gospell nor holy Epistles teach any thing for ecclesiastical government but as the holy Synagogues did M. Brought on Rev. 21 6. pag. 303. And many moe like testimonies might be alledged about this matter but these may suffice Another exposition also there is III. Of the whole congregation things being caried orderly according to good government c. though disliked by divers vvhich yet in a good understanding may be admitted so far forth as was or might be in Israell namely to take it of the vvhole Congregation of Elders people so as things be caried according to order and the rules of government Whereabout these reasons likevvise may be considered 1. That in Israell where all doe graunt there vvas a Congregation of governours appointed of God for hearing deciding the causes aforesaid yet the people
that so as if an Angell from heauen should teach otherwise vve might not receiue it but ought to hold him accursed Jude v. 3. 1 Tim. 6 3 4 5 13 14. and 2 Tim. 1 13. and 2 2. Gal. 1 8 9. 5. Also the constitution ministerie worship and order appointed by the Lord is that onely which hath the promise of blessing frō God Mat. 28 20. Whereas the refusall or deniall of submission to the Lord maketh subject to the wrath and curse of God Luke 19 27. with Esa 60 12. Ioh. 3 36. Rev. 14 9 10 11 12 13. and 22 18 19. 6. Els Princes and people might novv doe that against the faith and ordinance of Christ vvhich they might not doe in Israel heretofore concerning the faith and ordinance which then they had giuen them Which were contrarie to the Scriptures Heb. 3 1 6. and 12 28 29. and 13 8. with Deu. 4 1 24. and 17 18 19 20. Esa 49 22 23. and 60 3. vvith Rev. 21 24. Besides that Antichrist also should haue that yeelded unto him in the ordinances of the church the city and kingdome of Christ vvhich no godly Prince will yeild unto him in the Common wealth As to appoint lawes offices orders c. for the government and administration thereof And it vvere also contrarie to 1 Tim. 6 13 14 15 16. Esa 33 22. 7. And vve should els hold our Religion at the pleasure of man and not at the prescription and commandement of the Lord vvho is king of kings by whom Princes reigne and under vvhom all are subject to yeild obedience unto him As we doe also look for salvation by him Mat. 28 18 19 20. with 15 9. 1 King 12 26 33. with 2 Chro. 13 8 12. Psa 136. Deu. 4 1 2. and 12 32. with 17 18 19 20. Josh 1 8. Gal. 1 8 9 10. Joh. 3 36. Heb. 5 9. Yet notvvithstanding this hindreth not but that all persons of every estate both ecclesiasticall and civill ought to be subject to the Princes higher powers in the Lord. Rom. 13 1 7. Tit. 3 1. 1 Pet. 2 13 17. with Act. 4 18 19 20. and 5 27 32. And it is the duety also of Princes and Magistrates to submit themselues and their scepters to the Lord Iesus Christ who is Prince of the kings of the earth and to see the truth of God mainteyned and his ordinances observed in all things Neyther may they at any hand or by any meanes be drawen to oppose any truth or ordinance of the Lord nor to abridge the churches of any rights and benefits belonging unto them nor intrude themselues into the peculiar dueties of the Ministers c. but must rule over men in the feare of God doing nothing against the truth or vvay of Christ but what they can for it knowing that they are for the Lord and under him and remembring vvhat judgements came upon Ahaz Ieroboam Achab and other such Kings of Iudah and Israell vvho sinned herein greatly against the Lord and againe what blessings came upon David Hezekiah Iosiah and the other good kings of Iudah vvho were faithfull with the Lord in the service of his name Psal 2 10 11 12. and 72 Psal Josh 1 8. 2 Sam. 23 3. 1 King 12 26 27.33 and 13 and 14 ch c. 2 King 16 and 17 17 18 ch c. 2 Chron. 19 and 28 and 29 chap. c. Finally let us here also obserue that * Lev. 4 ch Iosh 1 7 8 9. and 9 3 21. 1 Sam. 15 1 33. and 22 17. 2 Sam. 21.1 2. 1 King 11 3 9. and 12 28 30. 2 King 16 10 16. 1 Chro. 13 and 15 ch Dan. 3 6 ch Amo. 7 10 17. Mat 15 9. Gal. 1 8.9 Col. 2 20 23. no Princes nor Prelates Synodes Churches or any persons whosoever can make that lawful which God hath made unlawfull nor that unlawfull vvhich God makes lawfull But †Esa 49 22 23. and 60 3 16. Rom. 13 3. 1 Tim. 2 1 2 3 4. Act. 9 31. Princes and Magistrates may graunt outward peace help to the Church for which wheresoever it be had we are bound to be thankfull to God and them And ‡ Mat. 28 18 19 20. and 1 Tim. 6 13 14. compared vvith 2 Chro. 24 17 22. Eccles 5 8. Esa 8 11 18. Dan 3 15 18. and 6 6 22. Act. 4 3 18 19. and 5.28 29 40. and 17 6 7. 2 Tim. 4 6 8. Heb. 10 32 33 34. and 11 24 25 26. 1 Pet. 3 14 15 16. 4 12 13 14. Rev. 2 10 11 24 29. and 6 9. 12 11 17. 14 12 13. 22 16 20. if they vvill not suffer us with peace to walk in the faith and way of Christ according to the vvord of God yet ought vve notwithstanding so to doe obeying God rather then man and patiently to suffer what they shall lay upon us euen to imprisonment banishment confiscation of goods and death it self leaving them to God who is higher then the highest and knowing that he doth regard and will require it at their hands and vvill giue a crovvn of life to such as are faithfull to death The Conclusion NOw to conclude let us in these questions and the like still obserue what vve can vvhat was prescribed and received in Israell of old according to the writings of Moses and the Prophets together vvith that which is recorded by the Apostles touching the Primitiue churches since And let us vvithall carefully reteyne and follow that manner of reasoning vvhich is taken from the example and estate of Israell and often also used in the Scriptures of the New Testament how ever it be rejected or litle regarded by divers in respect of the use and account which all should make thereof Which vve may learne by the Apostles manner of reasoning when he saith Behold Israell c. 1 Cor. 10 18. Whither also may be referred the many answers arguments and reasons which Christ himself and the Apostles took from the estate of Israell and from Moses and the Prophets in sundry cases from time to time As may be seen in these and the like places Mat. 9 10 13. and 12 1 7. and 15 1 9. and 19 3 8. and 22 23 32. Mar. 9 43 49. Luke 4 24 27. and 16 29 30 31. John 3 14 15. and 5 10. with 7 21 24. and 10 33 36. Act. 1◠2 3. Rom. 9 6 18. and 11.2.5 and 15.1 4. 1 Cor. 5.1 6.7.8.13 and 9.8 14. and 10.1 11. and 14.34.35 2 Cor. 6.14 17. and 8.13.14.15 Gal. 3.7 13. and 4.21 30. Ephes 2.11.12.19.21 Col. 2.11.12 1 Tim. 2.11 14. and 5.17.18 2 Tim. 3.8.9.16.17 The Epistle to the Hebrevves 1 Pet. 1.15.16 2 Pet. 1.19.20.21 and 2.1 6. 1 John 3 11.12 Jude ver 3 9. Rev. 2.14.15.20.21.22.23 and 3.4.12 and 5.8 with 8.3.4 and 9.13 and 10 9.10 and 11.1 6.19 and 15.2 8. 16 2 8. and 18.2 21. and 20.7.8.9 and 21 and 22 chapters To the Law and to the testimonie if they speake not according to this word it is because there is no light in them Esa 8 20. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnes that the man of God may be perfect being throughly furnished unto every good work 2 Tim. 3 16 17. Blessed is the man that endureth temptation for when he is tryed he shall receiue the crowne of life which the Lord hath promised to them that loue him Iam. 1 12. FINIS