besides the fyer which consumed the two hundred fiftie men that offred incense the earth opened and swallowed up Dathan covered the company of Abiram their wiues their sonnes their litle children and all that appertayned unto them Num. 16. chap. with Psal 106 17 18. where there is mention of litle children in particular Numb 16 27. Like as there is also at the slaughter made in Ierusalem for the abominations done in the midst thereof Ezec. 9 1 6. And to conclude if children vvere not through sinne subject to death yea and to eternall death condemnation then should â—â—ey need no Saviour and why then needed Christ in respect of them â—â—â—take part with children of flesh and blood that through death he might destroy â—n that had the power of death that is the Divell as the Apostle teacheth Heb. â— 14. And thus much by this occasion touching Originall sinne in children CHAPTER III. Wheher the Baptisme that is received in the apostaticall Churches of Christians as in the Church of Rome and the like is to be renounced a new to be repeated again or not ANother great errour also it is to think that the baptisme had in the Church of Rome or other apostate Churches is not to be regarded but to be renounced and another to be received anevv Which opinion vvhereupon soever it arise whether upon the denying of baptisme to children vvhich is used in the Churches aforesaid or upon other erroneous perswasions touching apostate Churches or the baptisme thereof certaine it is and evident by the Scriptures to be against the vvord and vvill of God and therefore to be sinfull so to hold or practise I. Which first may appeare by this that there is neyther precept not example nor other ground in all the Scriptures either in the Old or Nevv Testament for renouncing repeating nevv requiring or admitting thereof And therefore such perswasions new baptismes are not from heauen but of men Contrary to the baptisme of Iohn and the Apostles vvhich was from the Lord. Matt. 21 25. and 28 18 19 20. Joh. 1 25 33. with Act. 15 24. Gal. 5 7 8. II. Secondly there is one Baptisme as there was one Circumcision And Baptisme had in the apostate churches of Christians is answerable to circumcision retayned in Israels apostasie Now circumcision being once received in the apostasie of Israell was not repeated again at their returning to the Lord and leaving of their idolatrous vvayes to serue him according to his word but they that vvere so circumcised were vvithout any new circumcision of the flesh accepted at Ierusalem and admitted to the Passeover of vvhich none might eat that was uncircumcised In like maner also Baptisme being once received in the apostaticall churches of Christians is not to be repeated agayn when any so baptised returne unto the Lord and forsake their idolatries submitting themselues to the truth of the Gospel but they are without any new baptizing vvith water to be received of the Churches of Christ and admitted to the Lords supper vvhereof none may eat being unbaptized For these examples of Israell as all other things in the Scriptures written aforetyme are aforevvritten for our instruction and comfort Eph. 4 5. with Gen. 17 10 13. Ezâ— 12 48 49. 2 Chron. 30 chap. Jer. 9 26. Hos 1 2. Ier. 50 4 5 19 20. and 51 5. with Ezech. 16 and 23 chap. Ezr. 6 19 20 21. with Rom. 15 4. III. Also the covenant of Gods grace in Christ is * Gen. 17 7. Psa 89 30 34. and 106 45. and 111 5 9. Gal. 3 8 29. Heb. 13 8 20. with Deut. 4 30 31. and 29 10 15. and 30 chap. Rom. 11 15 16 28 29. an everlasting covenant into vvhich it pleased God to take us vvith Abraham our father vvhen he made that covenant vvith him his seed for ever And as the Lord himself vvho knoweth his works from the beginning †Iudg. 2 11. c. 2 King 13 23. and 14 27. 2 Chron. 15 3 4. and 30 6 7 8 9. Jer. 51 5. Ezech. 16 2 60. c. and 28 10 24 25 26. with 32 24 32. Hos 3 1. and 13 4 5. Col. 2 10 13. Rev. 18 4. hath regard unto it in his mercifull dealing concerning his people in apostaticall Churches and estate so ought we also our selues carefully to haue respect thereunto in the consideration of baptisme thus received as in all other things according to the word of God and manifold occasions ministred from the Lord. IIII. And seeing Christ dyed to sinne once being raysed from the dead dyeth no more but liveth to God And we are buryed vvith him by baptisme into his death to be planted with him likevvise to the similitude of his resurrection therefore also all that are once baptized into his name ought still to reteine it for continuall use and comfort and not agayn to repeat it any more then there is repetition of Christs death and sacrifice once offered to take avvay sinne Rom. 6 8 11. with ver 3 4 5. and Act. 13 34. Heb. 7 27. and 9 25 29. and 10 10 14. 1 Pet. 3 18. Revel 1 18. with Matth. 28 19 20. Act. 2 38 39 41 42. and 10 48. 1 Cor. 1 13. and 6 11. 12 13. Gal. 3 27 28 29. 1 Pet. 3 21 22. Rev. 1 4 6. V. And touching the Church of Rome in particular it cannot be denyed but that Church was espoused to Christ in the covenant of grace by the Gospel of salvation having baptisme with the rest of Christs ordinances in the Apostles dayes hath ever since reteyned it with other grounds of Christian religion notwithstanding all her adulteries and apostasie whereinto she is fallen As may be seen both in that Church it self all other churches vvhich are the daughters thereof in their constitution eyther for faith or order or both in vvhole or in part And hereunto as in Iudahs and Israels apostasies heretofore so novv in all cases and questions of this nature due respect is alvvay to be had As may appeare by these Scriptures Rom. 7 1 8. and 6 3 4. with Revel 17 chap. and 18 4. Gen. 17 7 14. with Jud. 2 11 12. c. 1 King 14 22 23 24. 2 Kin. 21 and 24 25 chap. Psal 89 30 34. 2 King 9 6. 13 23. 14 27. Ier. 2 ch Eze. 16 2 44 60 c. and 20 and 23 chap. Dan. 9. chap. Hos 2 chap. and 3 1. and 12 9. 14 1. 2 Chro. 30 6 7 8 9. with 15 3 4. Lev. 12 2 3. and 26 14 45. Deut. 4 25 31. and 29 10 15. and â—0 chap. with Rom. 11 15 16. Hebr. 7 9 10. VI. They professe Iesus to be the Christ to be the sonne of God maniâ—â—â—â—â—â— in the flesh that dyed for the sinnes of the vvorld that by his sacriâ—â—â—â— and death upon the crosse hath reconciled us unto God and payed 〈◊〉 â—ood as a full and sufficient
then apply it unto that vvhereof it vvas a figure and accordingly understand it Or may not vve so understand and apply it as the Apostle doeth vvho as himself saith here applies it to a particular church 1 Cor. 3 16 17. vvith which place may be joyned 2 Cor. 6.16 though that may also be further extended Besides was not the Temple in Israell for any and every Synagogue familie and person among them And may not we now accordingly apply it to the Churches and Christians of the Gentiles And that the more seeing that then also it vvas for them coÌ„ming to the faith of Israel vvhether mo or fevver Or vvere not the Ievves distributed into severall and particular Synagogues which being joyntly considered vvere and might be esteemed as one people And are not the Christians euen those among whom Antichrist hath most prevayled distributed likewise into particular churches or parishes Which if any would in some good respect consider joyntly as one people vvho would striue about it so as it were not any way abused for maintenance of any errour against the trueth or vvord of God But of this I will not insist neyther alledge other things that here might be observed That alone may suffice vvhich I noted here before By reason whereof also I need not stand on that vvhich he speaketh about the catholick or universall church seing it is ynough for the matter in hand to find it in the particular churches so as is aforesaid Yet some things by this occasion may here be noted vvithall As namely that the Church of Christ is sometimes accounted as one ‘ Sal. Song 4 12 16. and 5 1. 6 2 11 garden being considered joyntly in one sometimes as many or sundry * Sal. Song 4 15. 6 2. 8 13 gardens in respect of the divers particular congregations thereof Each of which particular ones both is a garden it self and is also a part of that one or universal garden of the Lord. So as he vvhich dwelleth the trees herbes vvhich grovv in any one of these may be said to dwell and grovv not onely in that particular garden alone but also in the general or universall garden as it compriseth al the particular gardens within it they being al of them parts of the generall Likevvise the Church is sometimes resembled by ‘ Exod. 25 31. 2 Chr. 13 11. Zac. 4 2 11. one Candlestick having one shank or shaft out of which come divers branches vvherein are * Exod. 25 37. with Rev. 1 11 12 20. and 2 3 ch seuen severall lampes so as the light vvhich is set in any one of the lampes standeth not onely in that particular lampe but in the generall candlestick sometimes by “ 2 King 7 49. 2 Chron. 4 7. ten candlesticks sometimes by ‡ Rev. 11 4. two c. so noting both one catholick Church in generall divers particular Congregations in speciall sometimes moe sometimes fewer yet so as they are alwaies parts and members of the generall or universall vvhether they be moe in number and more florishing or fevver more decaying Where note moreover that the Candlesticks and Lampes were set in the Temple of God and that the church of Rome vvas a golden Candlestick as well as the rest of the Primitiue Churches that this man himself saith definitely †Animad p. 103. the true churches were many of them apostate when John wrote whom yet notwithstanding the Scripture calleth Christ acknowledgeth them to be †Rev. 1 11 12 20. and 2 1. golden candlesticks In any of vvhich if Antichrist the man of sinne had sit as in the church of Rome I suppose this man vvould not deny but his fitting then should haue ben in the Temple of God whether it vvere coÌ„sidered as a particular Lampe and Candlestick it self ’‘ M. Brig on Rev. 11 4. or as a branch also and part of the great and generall Candlestick vvhich is †Rev. 1 11 12 20. and 2 1. observed in the respects aforesaid to be a type both of the Catholick church and of the particular Congregations thereof like as here the Temple is by this man himself acknowledged and rightly also to be a type of both Animad pag. 78. As for the catholick or universall Church which the Pope claymeth for his Temple what is that to us vvho speak of the Temple of God spoken off by the Apostle 2 Thes 2 4. And vvhereas he vvould be taught hovv that vvhorish company that worship the Beast and Dragon can be the true catholike church spouse of Christ although that which I haue noted before be sufficient for the point in hand neither meane I now to insist on other things yet seeing thus he speaketh here let him first remember hovv but a litle before he told us ‘ Animad p. 77. the catholike church of the novv Romish religion as themselues describe it hath one part thereof on earth another under the earth and a third part in heauen now here himself speaketh onely of such as are on earth and those also such as vvorship the Dragon and the Beast spoken off Rev. 13 4. whereas the Catholick Church in deed conteyneth al the Churches and people of God that haue ben from the beginning of the world before ever there vvas a church yea or a city at Rome and that shal be to the end of the vvorld in any and every age thereof and in another respect all and onely the elect of God both Angels and men 2. And let himself now tell us vvhether he think there was no other church or churches of Christians catholick or particular vvherein Antichrist sate synce the apostasie of the Man of sinne but such as worshipped the Dragon which gaue power unto the Beast and the beast also himself withall Rev. 13 4. And who then were the Tabernacle those that dwelt in heauen whom the beast blasphemed and the Saints with whom he made vvarre tvvo and fourty moneths Rev. 13 5 6 7. and of vvhat church or churches they were considering also that the apostasie began so soone and spread so far and continued so long 2 Thes 2 3 7. with Rev. 11 1 2 c. 3. Let him also remember how Ierusalem came to be ‘ Ezec. 16 2 35 c. and 23 2 43. c an harlot old in adulteries and the Ievves to be †Esa 1 4 5 c. a sinfull nation laden with iniquitie forsaking the Lord and revolting more and more yea * Esa 57 3 4 5. c. sonnes of the soâ—ceresse the seed of the adulterer and the whore “ Esa 65 2 3 c. a rebellious people which walked in a way not good after their ovvne thoughts ‡ 2 Chron. 36 14. c. transgressing after all the abominations of the heathen and polluting the house of the Lord which he had hallowed in Ierusalem c. vvhenas yet they vvere
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
of God wholly and onely on the good pleasure of his vvill but upon the faith holines unbelief or wickednes of men foreseen In the third by extending the redemption of Christ further then the intendement of God yea euen to the reprobate them selues In the fourth by ascribing our conversion and salvation in part to our selues our owne free vvill not vvholly and onely to the free gift of God and povverfull vvork of his grace in us In the first and last by debasing in deed the unchangeable decree and firme promises of God the mightie power and faithfull custodie of Christ our Lord the comfortable presence assured pledge and gracious vvork of the holy Ghost in his Saints and faithfull people Therefore such doctrines and opinions of theirs are erroneous and greatly disagreeing from the truth vvhich is according to godlines Let him that readeth consider And the Lord giue us aright to understand his vvord humbly to obey his vvill and faithfully to hold his truth unto the end Amen Now unto him that is able to keep us from falling and to present us faultlesse before the presence of his glorie with exceeding joy to the onely wise God our Saviour be glorie and majestie dominion and power now and ever Amen Jude v. 24.25 THE THIRD TREATISE Of some things which concerne the worship of God and order of the Church especially concerning the Reformed Churches HAving now briefly treated of these points of Religion which are called in question betvveen the Remonstrants and others of the Reformed Churches I will here also annexe some other things concerning the Reformed Churches themselues Which I acknowledge to be the Churches of Christ and with whom I agree both in the faith of Christ and in many things concerning the order and government of the church Yet because there are some particulars of vvaight touching the vvorship of God and policie of the Church wherein I think they are not as yet come to the synceritie of the Primitiue Churches constitution and am persvvaded that the Lord is now bringing his churches and people thereunto from the apostasie and corruptions of Antichrist the man of sinne and that he vvill in time accomplish this his work already begun vvhether before or together with the conversion of the Iewes to the Christian faith the Lord knovveth and time vvill manifest therefore haue I thought it good herevvithal to note some few things thereabout The particulars are not all of them of like waight or evidence in mine ovvne perswasion but some of them such as far more may be said and borne vvith about them then about others of them Neyther doe all of them concerne al the Reformed churches alike but some of them more and some lesse inasmuch as their estate in divers Churches and places doth diversly differ hereabout Yet notvvithstanding I thought it not amisse thus to propound thē here together desiring of al that they would seriously consider these things in the fear of God and according to his word hoping that the due consideration thereof wil through the blessing of God become profitable for the furtherance of the truth and further building up of the church to the praise of his name in Iesus Christ CHAPTER I. Touching Book prayer VVHether it be the Lords ordinance that his churches servants should vvhen they pray read their prayers out of a book euen certaine set vvords imposed by men and so use a forme and manner of prayer and leitourgie devised and prescribed by man for their spirituall sacrifice of prayer and vvorship of God And consequently vvhether it be lavvfull for us in such maner to vvorship the Lord. Exod. 20 4 5 6. and 30 9. compared with Psal 141 2. Esa 29 13. vvith Mat. 15 9. Lev. 10 1 Mal. 1.8 14. Rom. 8 26. Ephes 4 8 12. 1 Pet. 2 5. Rev. 8 3 c. I. Seeing that the book-prayer aforesaid being not appointed by the Lord or approved in his word is an invention of Man in the vvorship of God And mens inventions in Gods vvorship are transgressions of the second commandement Exod. 20 4 5. vvith Lev. 10 1. Judg. 8 27. Psa 119 113 128. Esa 29 13. and 30 21 22 II. Thus also it is as an image similitude of spiritual prayer which yet it is not And so these books and stinted prayers prescribed by man in the vvorship of God come in deed to be idols supplying the place of the vvord and spirit of God vvhich ought not to be In vvhich respect such manner of worship becommeth idolatrous superstitious forbidden of the Lord and not to be communicated vvithall For vvhat agreement hath the temple of God vvith Idols 2 Cor. 6.16 Exod. 20 4 5 6. compared vvith Rom. 8 26. Ephes 6 18. 1 Pet. 2 5. and vvith the other Scriptures aforesaid and the like III. The incense offred by the Priests upon the golden Altar in the time of the Lavv vvas a type of prayer offred up unto God by the mediation of Christ Psal 141 2. Rev. 8 3 4. And therefore as it vvas not lavvfull to use any straunge incense but that onely vvhich God appointed so neither is it lavvful to use any straunge manner of prayer but such onely as the Lord requireth Exod. 30 9. vvith Psal 141 2. Now that the Lord did ever ordeyne in his vvorship the book-prayer aforesaid vvho can shevv Yea or that any of the godly either the Patriarks Prophets Apostles or other men or vvomen recorded in the Scriptures when they vvould pray unto God did ever take a book in their hands to read out of it some stinted prayers prescribed by men for their sacrifice of prayer and supplication to God Or can vve think if this vvere the manner of prayer and worship vvhich God required that the Scripture would be silent in it or that none of the servants of God set before us for examples in the Scriptures should ever use it or that vve should prescribe or use such manner of prayer in the worship of God as never any of the godly mētioned in the Scripture did use If then in the time of the Legall shadovves under Moses God vvould not admit of any straunge thing in his worship but did severely punish it as may be seen in the example of Nadab and Abihu Levit. 10 1. hovv shall vve thinke that he vvill novv admit of any straunge manner of prayer for his worship in the time of the Gospel under Christ whenas Christ the sonne is vvorthy of more honour then Moses the servant Heb. 3 3 5 6. IIII. It derogateth from the honour fruit and benefit of the ascension of Christ vvho ascending up on high hath giuen gifts unto men for the worke of the ministerie and therefore as vvell for prayer as for doctrine and preaching c. Eph. 4 8 12. vvith Act. 6 4. If any be not indued vvith such gifts there is no vvarrant to chuse them to be ministers of Christ If they be so
1 10. and 47. Dan. 5. Hab. 2 Zach. 8 9. Ier. 51 61 64. But vvil it therefore follovv that the Baptisme had in the church of Rome is no ordinance of God no signe seale or sacrament of the Lords but a vaine idoll and nothing and to be renounced as an impure idoll in their abuse yea to be a lying signe a detestable and cursed sacrament as they often speak of it Or that all vvho are there baptized and retayn the baptisme had in that church as the Lords sacrament signe and seale unto them of the forgiuenes of sinnes shal be damned Doe the Scriptures here alledged proue these things If not hovv greatly doe they abuse the Scriptures and their Readers as the papists also doe continually Yet notvvithstanding we may not because of their abuse account the Scriptures to be an idoll or a lye in their right hand or nothing in the world c. but vve must still esteem them to be the holy word of God the light of our feet and joy of our hearts the true and sure testimonies of the Lord how ever they be perverted and abused by them And hitherto of their abuse of the Scriptures in this place VAINE DISTINCTIONS AND Anabaptisticall assertions Vain distinctions and Anabaptisticall assertions Fiftly for vaine distinctions and Anabaptisticall assertions obserue these 1. That he maketh tvvo sorts of Idols and sayth both the kinds are in popish baptisme and yet neyther of them is to the point in hand as may be seen by the particulars aforesaid Besides that in right proprietie of speach this rather sheweth tvvo sorts of Idolaters then of Idols the brasen serpent being not in deed an idoll but onely idolatrously abused by them * 2 King 18 4. that burnt incense unto it Neyther doeth the Scripture that I can find call it an Idoll or any where take Idols to be types and sacramentall signes unto us of redemption by Christ as †Num. 21 8 9. with Joh. 3 14.15 the brazen serpent was to Israel in the wildernes as here by themselues is observed Thus also as they doe not two onely but many sorts of Idols may be made in other respects As besides those that are here named by themselues and such also as are onely fictions and imaginations of the mynd some to be of such things as being giuen by the Lord for the common use and service of the world yet are made Idols by men unto themselues Lev. 19 4. Deu. 4 15 16 19. Ier. 10 2 3. Hos 13 2 Act. 27 42 43. Phil. 3 19. Col. 3 5. 1 Joh. 5 21 as the Sunne Moone Starres c. some parts of the body and other creatures giuen to man also for his use as the belly money and the like are by many made their God Also kings and Princes in kingdomes Husbands vviues and children in families Ministers and people in churches yea the church and Christ himself are often made Idols by the vayne opinions sinnes and abuse of men and many other the like things which were long to declare insist upon in particular But shal vve therefore say that these indeed are Idols and so many several sorts of Idols also And that they are not the true Sunne Moone Starres c. Or should we not rather acknowledge that these are the Lords good ordinances benefits mercies unto us vvhich many abuse idolatrously to their ovvne hurt to the dishonour of God but not to the annihilating of the Lords institutions themselues And novv by this occasion let me wish these men to consider well with themselues whether their ovvne errors about this and other matters be not in deed idols before the Lord Exod. 20 4.5.6 Ezec. 14 7. Hos 13 2. 1 Joh 5 â—1 such as be all erroneous opinions and courses in religion vvhich men frame to themselues according to their ovvne understanding whether concerning Christ himself or concerning his faith order vvorship or any part of religion othervvise then the Lord hath himself prescribed in his word By meanes whereof it cometh often to passe that many vvho think themselues most free from idolatrie haue their eyes onely bent upon others in this behalf are yet notwithstanding them selues deeply plunged therein 2. It is also a vayn distinction as touching the question in hand when to reconcile the Apostles vvords vvho saith an idoll is nothing in the world 1 Cor. 8 4. with the Prophets vvords vvho saith their idols are silver gold the vvork of mens hands Psal 115 4. they tell us that an idoll for the matter is something but for relation to God or divine grace it is nothing For what concerneth this the Lords ordinance of baptisme that is the signe of his covenant hath relation thereto c Or what agreement haue idols with the Lords ordinances that here they giue us idle distinctions concerning Idols 3. For other odious Anabaptistical assertions note these novv likewise together which haue here before upon several occasions ben observed alreadie 1. That he calleth Christs baptisme corrupted Antichrists Christening 2. That making two sorts of Idols he sayth there is a mixture in Antichrists Christening of both sorts of abominations 3. That therefore they haue renounced the Romish baptisme as an impure idoll in their abuse c. 4. That it is a lye in the right hand of all that so receiue it Esa 44 20. 5. And that the saying of the Apostle is verified in it an idoll is nothing in the world 1 Cor. 8 4.6 That the vvater in baptisme there received is as the gold silver of the hethens Idols spoken of Psal 115 4. 7. That the outward action and work of the priests hands in baptisme is as the work of mens haÌ„ds that make the Idols aforesaid 8. That touching the relation which is the mayn thing in a Sacrament c. so it is a vayn Idol and nothing 9. That it wil not help to say that baptisme in it self considered is Christs ordinance though corruptly abused and administred among them because the brasen serpent being in it self Gods ordinance at first and a sacramental signe of redemption by Christ yet they that burnt incense unto it made it an Idol and therefore as Nehushtan a peece of brasse it was destroyed What strength this giveth if there vvere trueth and waight in it how neare it commeth to that other assertion which some among theÌ„ boldly affirme that the baptisme aforesaid is no more or better to be esteemed but as the common washing of our hands or faces with water let such as are vvise consider As also vvhat great seduction and erroneous grounds leading to Anabaptistrie are cowched in the assertions aforesaid And these so many together in the compasse of one page besides infinite the like othervvhere Wherein they should haue had the more care of their own sayings least while they impute blasphemie to the Papists as here they doe justly they fal themselues also by
by this faith in Christ saveth some of them who doe thus beleeue in simplicity and heare not of their other opinions and courses to be errors and corruptions nor resist the trueth vvhich God vouchsafeth to shew unto them And of this mynd concerning them I haue ben a long time haue by other occasion †In the Answer to M. Jacob p. 13 and 47. c. published it almost tvventie yeeres since And am the more confirmed in it inasmuch as some of them lay downe their liues and dye Martyrs in defence of the Christian faith acknovvledging Iesus to be the Christ the sonne of God against the Turks and Moores and such like enemies of Christian religion besides that many of the Indians and other Pagans with some Ievves are by them converted brought to the profession of Christian religion among whom I doubt not but the Lord hath and saveth his euen by that knovvledge faith of Iesus Christ which by their doctrine preaching among them they are through the mercy of God brought unto Yea and who can say but that wheresoever the name of Christ is preached and called upon the Lord saveth some according to his owne gracious purpose and mercy in Christ Iesus seeing that Iesus Christ is the vvay the truth and the life and whosoever beleeveth in him shal not perish but haue everlasting life Joh. 3 16 17. and 6 35. and 14 6. Act. 8 37. and 16 30 31. and 17 2 3 4. and 18 25 28. and 28 14 23 24. Rom. 10 9 13. Here also to the same purpose might be observed that out of the Church there is no salvation vvhich I suppuse themselues will not deny And that which is more that the Lords constitutions cease not to be his holy ordinances though the people that enjoy them should haue no benefit thereof to salvation but use or abuse them rather to their owne greater condemnation But omitting this I proceed to other reasons as follovveth 3 It hath ben the great question between the Ievves and us ever since the Apostles times and still is whether Iesus be the Christ that was promised and vvhether the Iewes or Christians novv be the church of God Now also there are in the vvorld the Christians the Ievves the Turks Pagans If then the question be asked vvhich of these is the church of God at this day should we not ansvver The Christians and among the Christians also comprise the churches aforesaid for the reasons before specified 4. Seeing baptisme is among Christians a visible signe of the visible Church of God as circumcision vvas of old among the Ievves hovv can vve soundly defend reteyn the visible baptisme received in the church of Rome and that also vvith reference to the circumcision received in the apostasies of Iudah and Israell if vve doe not accordingly acknovvledge the Church of Rome to be a visible church and the people of God as Iudah and Israell vvas in their defection of which more in the next reason follovving A visible church I say though miserably corrupted adulterate and apostate having Antichrist set therein c. Mat. 28 18 19. and Act. 2 41 47. with Gen. 17 7 12. 1 Cor. 1 13 16. and 10 1 2. Col. 2 11 12. and 2 Thes 2 3 4. with Dan. 11 31 36. c. 5. When Ierusalem the faithfull city became an harlot yet vvas it stil the citie of God Esa 1 21. Jer. 2 3 13 20 21 27. Ezec. 16 2 35. c. with Jer. 25 18 29. Dan. 9 18 19. and with Deut. 28.10 When Iudah fell into idolatrie apostasie and other notorious iniquity yet was it * Note the times and read the histories of the judges and Kings of Rehoboam Ahaz Manasseh Iehojakim Zedekiah c. still the church and people of God euen vvhen it had the transgressions and idolatries of Israell the abominations of the heathen as many Gods as she had cities the worship of Baal and of all the host of heauen building them high places images and groues in every high hill and under every green tree forsaking the Lord and setting an image of jelousy an idoll of abomination in the house of God vvhere the Lord put his name her children becomming the sonnes of the sorceresse the seed of the adulterer and the vvhore the children of defection a seed of falsehood and she her self so abominable as she justified Samaria and Sodom through her impieties c. Iud. 2 11 12 13 19 20. c. 1 King 14 21 24. 2 King 16 10 16. and 21 2 9. and 23 31 37. and 24 ch 2 Chron. 12 1 5. and 28 ch and 33 1 10. and 36 11 16. with Esa 1 3 4. and 57 3 4 5. Ier. 2 11 13 27 28. and 7 2 9 17 18. 12 7 10. and 24 ch and 31 21 22. Ezec. 16. and 23 ch Dan. 8 10 11 12. Mic. 1 1 5 9 13. and 2 5. and 2 1 3 5. and 6 2 3. The like may be observed touching Israell in her apostasie and defection as I haue shevved here †p. 58 c. before at large Therefore also the church of Rome that was a faithfull church is become an harlot being fallen into idolatrie apostasie and other notorious iniquitie as Ierusalem Iudah and Israell heretofore is in like sort to be estemed the church people of God that hath thus offended doth thus transgresse as is aforesaid The Proposition touching Iudah and Ierusalem I suppose these men vvill graunt themselues Yet for confirmation of it both touching Iudah Israell see the Scriptures alledged here and before besides many moe throughout the historie and Prophets that might be produced in this behalf The consequence is proved because these were figures and types of the like cases and estate of the Christian churches recorded for our instruction and learning 1 Cor. 10 6 11. with Rom. 15 4. and 2 Tim. 3 16 17. 2 Pet. 2 1. Iude v. 5 11. Rev. 2 14 20. and 11 2. c. And that so as the Scripture it self maketh these to be the very patternes of the Christians apostasie and more particularly of the estate of the church of Rome in this behalf For vvhich see moreover 2 Thes 2 3 4. compared with 2 King 21 7. Esa 14 12 13 14. Ezec. 8 3 5. c. Dan. 8 10 11 12. and 11 31 36 38. Also Rev. 11 2 5 6 compared vvith the Scriptures aforesaid and with Esa 1 10 11 11 21. Psal 59 5. 1 King 17 1. and 2 King 1 10 c. Of which more hereafter 6. And this is the more confirmed inasmuch as it should be sinne in the church of Rome for the Papists and apostate Christians to joyne in mariage with the Pagans to neglect Baptisme not to sanctifie the Lords day c. as it was in Iudah and Israell being in apostasie to joyne in mariage with the heathen to neglect circumcision to profane the Lords Sabbaths c. Dan. 11
of any uncertain one relying upon man And to note it by the vvay it is a good thing in religion concerning the points and questions thereof both for instruction and comfort unto us still to look unto the grounds thereof and to obserue vvhether they be sure and certain as relying on God or doubtfull and uncertain as proceeding from man 5. Neither els should our faith and holines depend upon Gods election of grace but his election should depend upon our faith and holynes Which is contrary to the Scriptures as may be seen both touching faith Act. 13 38. and 22 14. Jam. 2 5. with Tit. 1 1. and touching good works and holynes of life Ephes 1 4. and 2 10. 2 Thes 2 13 14. 2 Tim. 1 9. Where the Scripture shevveth See the truth hereof also in another case touching Gods dealing with Zerubbabel Hag. 2 23. that our faith holynes follovv after Gods election as fruits thereof and goe not before it as causes thereof Also that they are meanes and vvaies by which God wil bring us to salvation in Christ but not the fountain and cause of our election to the Lord himself By which may also appear that the doctrine of predestination doth not any vvay hinder faith or good vvorks as is objected but in deed stirreth up incourageth thereunto inasmuch as although unto God they are not the cause of our election yet to our selues they are a good assurance thereof seeing they are fruits proceeding thereof and are also meanes vvhich it pleaseth God to use and the way vvherein he would haue us to vvalk to salvation in Christ and the glorie of his Name for ever Whereof therefore vve should be so much the more carefull as we are desirous to glorifie God and to haue our calling and election to life eternall assured unto our selues 2 Pet. 1 1 10. Rom. 8 28 29 30. Mat. 5 16. 25 34 35 c. 6. Moreover hovv els is it true that babes litle children are heires of the blessing of God and perteyn to the kingdome of heauen therefore also to Gods eternall election of grace Mar. 10 13 16. Luk. 18 15 16. Rom. 5 14 15. and 8 33. and 9 11. and 11 1 7. Matt. 18 2 10. and 19 13 14 15. with Heb. 1 14. For upon the other opinions vvould follovv eyther that God hath elected no infants to salvation but that they are all rejected and reprobate or that infants aswell as elder people haue that repentance faith and perseverance in godlines which is required by the Opposites to be in all that are chosen by God unto life eternall Whereas many of them dye in their infancie some the first moneth or first day they are borne and yet are partakers of Gods grace and inheritors of his kingdome in Christ as is aforesaid 7. Finally there are also elect Angels asvvell as elect men the like cause in God of his election of both to vvit the good pleasure of his wil. Els should not the vvil of God be the ground and rule of al righteousnes nor God himself be al in all Christ being the head of all principalitie and power as the Scripture sheweth 1 Tim. 5 21. compared with Ephes 1 11. Col. 1 16 19. and 2 10. Iob. 38 7. Revel 5 11 12 13. Ephes 3 10. Exod. 33 19. Psal 115 1 3. Revel 19 10. with 1 1. Heb. 1 14. and 12 22. Matt. 22 30. Luk. 20 35 36. Rom. 11 36. Seeing therefore the Scripture teacheth that the election of God is according to the good pleasure of his own will seeing also it is grounded on God and not on Man being certain and unchangeable of the free grace and gift of God to the glorie and praise of his grace causing and going before our faith and holines of life making Infants partakers of the kingdome of heauen and having the like cause as is of the choise of the elect Angels let us therefore vvith the Scriptures and according thereunto acknowledge that the fountaine and originall cause of our election is onely the will and good pleasure of God to the praise of his Name and glorie of his grace for ever Hereunto also agree some sayings of the auncient Writers As vvhen Augustine saith Christ chose us not because we beleeue but that we might beleeue least we should be said first to haue chosen him and that should be false which he said You haue not chosen me but I haue chosen you August de predest sanctorum lib. 1 Ioh. 15 16 cap. 17 19. And again I see that the Father also loved us before not onely before Christ dyed for us but before he made the world the Apostle himself being witnes who saith Ephes 1 4. As he hath chosen us in him before the foundation of the world August de Trinitat l. 13 cap. 11. Fulgentius also testifieth that there is not in the Saints any cause of Gods Predestination but onely the good will of God Fulgent ad Marinum lib. 1. And thus much of the Decree of Gods election CHAPTER II. Touching Gods Decree of Reprobation VVHether God hath not of old according to his owne vvill good pleasure and purpose passed by some in his election of grace appointed them to wrath condemnation to be accomplished through their ovvne desert for the declaration of his glorie Jude ver 4 and 6. Rom. 9 11 12 13 17 18. with Exod. 9 16. Mal. 1 3. Matt. 11 25.26 and 25 41. 2 Pet. 2.4 12. 1 Pet. 2 8. Ioh. 3 18 19 36. and 10 26. 2 Cor. 4 3 4. Prov. 16 4. Rom. 2 5. and 9 19 22. and 11 33 36. Where againe let us consider vvhether the very cause moving God hereunto be not his ovvne vvill good pleasure and purpose in himself and not the will or abuse of free will in the creatures neither unbelief or other sinnes of any foreseen 1. Because the Scripture thus teacheth in these and the like places Rom. 9 11 12 13 17 18 19 20 21 22. and 11 33 36. compared vvith Gen. 25 23. Mal. 1 3. Exod. 9 16. Matth. 11 25 26. and 20 15. 2. And otherwise the moving cause hereof should not be in God himself but from vvithout him Contrarie to the Scriptures aforesaid to the infinite eternall and unchangeable nature of God 3. Neyther els should there be in generall one and the same cause of Gods decree for election for reprobation and that also both of Angels and of men as there is one Decreer of both from all eternitie to the glorie of his Name for ever Rom. 9 11 12 13 18 22 23. 1 Thes 5 9. Mat. 11 25 26. and 20 15. and 25 41. 2 Pet. 2 4 12. Prov. 16 4. Rom. 11 33 36. 4. Els also vve doe not in very deed acknovvledge the vvill of God to be the ground and rule of all righteousnes in this as in all other of his actions how ever they seem strange unto
5 21. and 5 1 10 11. 1. Because the graces and fruits aforesaid namely the spirit of adoption faith in Iesus Christ with the fruits thereof are certain pledges and assurances of Gods eternall election unto salvation as hath ben shewed before pag. 222. Novv as God himself so his decree and loue toward his elect for salvation is unchangeable therefore it cannot be that those vvhom he hath chosen unto life eternall should by him again for ever be rejected and become reprobate unto condemnation and so to fall utterly from the Lord to be deprived for ever of his quickning spirit and saving faith in Iesus Christ Mal. 3 6. and Exod. 3 14 15. Jam. 1 17. Heb. 6 17 18 19 20. Mat. 24 24 31 34. 1 Sam. 15 29. Psal 102 13 14 27 28. Ier. 31 3. Joh. 13 1. compared with 2 Cor. 1 19 22. Rom. 8 15.16 Gal. 4 6. and 5 22 23. Ephes 1 3 14. Phil. 1 6. Tit. 1 1 2. Rom. 8 29 39. 2 Els it vvould follow eyther that such were not the Lords giuen unto Christ or that the Lord is overtaken and deceived in his decree election of grace or not able to preserue them by his grace power to eternall life but that they vvhich are his sheep for whom Christ layd dovvne his life might notvvithstanding perish and be plucked out of his hands Contrarie to the doctrine of Christ Mat. 24 24 31 35. Ioh. 3 8 14 15 16. and 5 24. and 6 35 37 39 40 56 57 58. and 10 15 27 28 29. And contrarie to his prayer Ioh. 17 20.24 with 14 16. Contrarie also to the doctrine of the Prophets and Apostles Esa 54 9 10. and 55 3. with Act. 13 34. Jer. 31 31 37. and 32 40. Habak 2 2 3 4. with Rom. 1 16 17. and 4.20 25. and 8.29.30 1 Pet. 1.3 4 5. 1 Iohn 5.4.13.18 Revel 13.8 and 21.27 and 22.6 9. And contrarie to their assured perswasion recorded for our instruction and comfort in the Scriptures vvhen they say I know that my Redeemer liveth and that he shal stand at the latter day upon the earth c. Job 19 25. And againe I know whom I haue beleeved and I am perswaded that he is able to keep that which I haue committed unto him against that day 2 Tim. 1 12. And vvhen the Apostle speaketh of all the elect saying Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth It is Christ that dyed yea rather that is risen again who is euen at the right hand of God who also maketh intercession for us Who shall separate us from the loue of Christ Shall tribulation or distresse or persecution or famine or nakednes or perill or sword c. Nay in al these things vve are more then conquerours through him that loved us For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate us from the loue of God which is in Christ Iesus our Lord. Rom. 8 33 39. 3. Neyther els could vve in this life haue assurance of salvation in Christ but should still be wavering and in doubt and so be left without sound comfort in the midst of the manifold tentations and afflictions of this life Like as cometh to passe by the erroneous doctrine of the Papists in this and other like points of their religion Contrarie also to the assured promise of God the true nature of faith and the gracious testimonie of Gods spirit and fruits thereof in us Besides the examples of such as are recorded in the Scriptures to haue had assurance of salvation and of perseverance to the end As vvas shewed in some examples here before Psal 119.49.50 and 56.3.4.9 13. and 62 1.2 and 116.10 vvith 2 Cor. 4.13.14 Psa 55.3 vvith Act. 13.34 Iohn 5.24 and 6.35.37.39.40 and 10.27.28.29 and 14.27 and 16.33 and 20.31 Rom. 4.20 25. and 8.16 39. 2 Cor. 1.21.22 Gal. 4.6.7 and 5.22.23 Ephes 1.13.14 and 4.30 Phil. 1.6 Tit. 1.1 Hebr. 2.10.11.17.18 6.17 20. 11 ch 1 Pet. 1.2 6. and 2 Pet. 1.3 10. 1 Ioh. 5.4.13 4. Els also the righteousnes vvhich novv we haue by the redemption of Christ should not be more stable and firme unto us then the righteousnes vvhich Adam or the Angels had by creation in that first estate of integritie For Adam fell from his righteousnes and many of the Angels also from theirs leaving their first estate Whereas they vvhich are redeemed by Christ and made partakers of his righteousnes having it once sealed in their hearts by the spirit of God shal never loose it again For the redemption vvhich Christ hath wrought for the elect and the righteousnes vvhich he hath brought in for us by his death is eternall Dan. 9.24 Hebr. 9.12.24.28 and Rom. 8.15.23.30.33.34 38.39 2 Cor. 1.21.22 Ephes 1.7.13.14 compared vvith Gen. 1.26.27 and 3.1 7. Psal 49.12.20 Eccles 7.29 2 Pet. 2.4 Jude ver 8. And they vvhich trust in the Lord and are built upon Christ the rock by faith in him are as the Scripture saith like mount Sion vvhich cannot be removed but standeth for ever Psal 125.1 And like the vvise man which buildeth his house on a rock against vvhich all the raine floods vvinds and stormes that fall and beat upon it can not prevaile to make it fall because it is founded upon a rock Mat. 7.24.25 and 24.24 5. Besides that if one of the elect and faithful beleevers in Christ may vvholly fal away from the Lord be rejected for ever then also might another and another and so all of them For vve haue all like precious faith vvith the Apostles themselues though in several measure and degrees through the righteousnes of God and our Saviour Iesus Christ 2 Pet. 1.1 And thus the faith novv spoken of is fitly called the faith of Gods elect Tit. 1.1 If therefore any and so all of the elect and faithfull beleevers in Christ might vvholly fall avvay from the Lord and be rejected for ever how then were the decree of Gods election eternall and unchangeable as vvas shevved before hovv should the promise of God to his people be certain everlasting how is the covenant of Gods grace certainly confirmed by the death of Christ for salvation to his elect through the blood of his crosse vvhere and what should be the benefit of Christs faithfull keeping and preservation of his people vvhat vvould be the fruit and comfort of the gracious presence and povverfull working of the Spirit of Sanctification in us Finally vvhere should now be the certaintie and stabilitie of the grace power glorie and kingdome of God in Christ for and through the salvation of the elect and faithfull Which the whole Scripture teacheth us to ascribe unto God with praise thanks for evermore Mat. 6.9 13. compared vvith Ephes 1.3.4.5.6.7
duety be carefully performed by themselues where by the flock and church it self it can be done according to the examples aforesaid This poynt concerning the Ministers maintenance is the more to be observed that not onely care may be had for such as are faithfull and laborious to be encouraged in the Lavv of the Lord but that vvhat in us is the way may be stopped and the meanes taken away of mainteyning Popish Priests and other erroneous Ministers vvho are vvoont often vvhere Antichristian or other corruptions prevaile to succeed and come after such as are sound in the faith and to be taken into their places and so to haue the same maintenance as the other had before Besides that where the Ministers haue their maintenance onely of the Magistrates it may be a meanes to drawe such as are weak or not syncere to carry themselues in their Ministerie and religion so as may please the Magistrates by vvhom they are mainteyned eyther being unsound in the faith or not doing the vvork of the Ministerie vvith that courage and faithfulnes as becommeth the Ministers of Christ and the household-stewards of the mysteries of God CHAPT XXI Touching the remnants and monuments of Idolatrie or superstition VVHether it be not * Deut. 7 5 6 25 26. 12.1 2 3 4 30 31. and 14 1 2. vvith 17 18 19 20. Gen. 35 1 4. Judg. 2 3. 2 King 10 26 29. and 18 4. and 23 12 15. 2 Chron. 17 6. and 30 14. and 31 1. 34 chap. vvith 33 17. and Lev. 17 3 4. and 14 33 45. Esa 27 9. Rev. 17 16. compared vvith the dutie of the Magistrate to take away and demolish all remnants and monuments of Idolatrie and superstition Images Altars Temples garments and the like with all maner of false vvorship whatsoever And where this is not fully done whether †Exod. 20 4 5 6. and 23 13. Iosh 23 7. 1 King 18 32. Esa 17 7 8. and 30 22. Dan. 1 8. Iude ver 23. vvith Lev. 13 47 51. and 14 46 47 vvith ver 33 45. Hos 2 16. and 4 17. and 8 11 14. Ioel. 3 5. Act. 17 13. and 19 26 27. 1 Cor. 8 10 and 10 14 18 21. 2 Cor. 6 16 17. Psal 16 4. Rev. 2 14 20. and 3 4. and 18 4 11 12. c. it be lawfull for the reformed Churches and syncere worshippers of God to reteine and use such idolatrous monuments or remnants of superstition in the divine service and worship of God 1. Seing the second commandement forbiddeth not onely the Images themselues in the service of God but all their appurtenances as their maner of worship altars priests chappels Temples sacrifices vestments feast dayes c. Exod. 20.4.5.6 and 23.13 vvith Deu. 12.2.3.30.32 and 17.18.19.20 1 King 12.28 33. and 2 King 10.26.27.28 and 16.10 16. and 18 4. 23.12 15. 2 Chron. 17.6 Esa 17.7.8 and 27.9 and 30.22 Hos 2.16.17 Act. 1◠23 and 19.26.27 Jude ver 23. vvith Lev. 13.47.51.52 2 Cor. 6.16.17 2. And in Israel it sufficed not to remoue the Images and Altars alone but they were also bound to abandon the Idol houses not to use them at all for sacrifice to the Lord in stead of vvhich sacrifices we haue now the Lords supper as hath upon other occasion ben noted here before 1 Cor. 10.16.17.18 Deu. 12.2.3.4.5.6.7.13.14 and 16.2.5.6 2 King 15.35 2 Chron. 33 17. vvith Exod. 20 4.5.6 3. The reformed Churches also now blame the Lutherans for reteyning Images and Altars still in their Temples vvhenas they reteyne the Idoll temples themselues In which respect they should be the more carefull hereabout Or if the case be such that some of these things be rejected as the Images Altars vestments c. and some reteyned as the Temples chappels c. and some churches being otherwise wel freed from Antichrists corruptions cannot be perswaded but that these are lawfull or at least tolerable to be kept still vvhether then the ministers or members of such churches disallowing them may therefore leaue those churches in this behalf after they haue used all good meanes of perswasion and dealing thereabout Or whether they and other churches also that doe not approue or use them should now rather with protestation or other like signification of their mynd beare vvith them and be borne with also in these and the like differences vvayting till it please God to reveale or vvork further as he seeth to be best and still endevouring to growe up in the truth and to nourish mutuall loue and peace one vvith another vvhat they can to haue communion in the things vvhereof both are persvvaded or vvherein they shall not themselues personally offend and pertake with other mens sinnes For vvhich see also the Scriptures aforesaid and compare vvith them Psal 122.6 9. Prov. 23 23. Eccles 7 16 17 18. Mar. 9.38.39.40.50 Act. 21.18 26. 1 Cor. 4.6.7 and 9.19 23. and 11.16 2 Cor. 13.8 Ephes 4.1 13. Phil. 2.1 4. and 3.15.16 1 Tim. 5.22 2 Tim. 2.13 Rev. 2. and 3 chap. And this the more to be thought upon seeing that novv there is not any one place holy and peculiarly consecrate to the ministration of the Lords supper as there was of old for sacrifice onely at Ierusalem 2. So as now therefore a place being a generall circumstance that perteyneth to all actions it hath in this case as clothes also haue a civill use commodious and necessarie for people to meet in together and to be kept from injurie and unseasonablenes of the vveather c. 3. And sundry things and persons there are which being not taken avvay by the Magistrates as they ought to be men may haue a good lawfull use of them so long as they are suffered to remayn Deu. 13.12 18. Mat. 5 32. 1 Cor. 5 1 2 13. vvith 2 Cor. 2 6 7 8. Here therefore may for the premisses be considered that Corollarie which M. Gomarus hath at the end of his disputation touching the civill Magistrate vvhere he commeth thus farre that he saith the godly magistrate ought not neyther can with good conscience permit to the Papists that liue in his dominion and are subject unto him to haue the use of the Temples for exercise of their idolatrous vvorship and preaching of hereticall doctrine but rather if they haue any they are eyther to be demolished and overthrovven together vvith all Idols and false worship or at least they are to see them purged and all superstitions to be removed and taken avvay Compend Theolog. thesibus in Academ Lougduno Bat. concinnatum Disput 63. CHAPTER XXII Of the solemnization of Mariage VVHether the having using of a set Leitourgie prescribed to the Ministers for the celebration of mariage as for other dueties of their calling may not argue that it is counted as a part of their ministerie and ecclesiasticall function whereas it is a civill thing in the nature thereof and accordingly to be used with thankesgiving being sanctified