Thus you see by the most best approved Authors judgment Antichrist should sit in the church of God If then it be the church of God haue they nothing in deed but the Synagogue of Sathan D. Willet he saith ‡ Synopsis Papismi Cōtr. 2. of the church q. 5. par 2. utterly denyeth that they are a true visible church of Christ But doe any of his arguments proue it Let the Reader consider mark it with judgment Again he saith * Ibid. Cōtrov 4. q. 10. part 5. 2 Thes 2. he shall sit in the Temple of God that is the visible church that which sometime vvas a true visible one as the Church of Rome and after should so be taken reputed and challenged as it is at this day by the Papists Yet a litle after in the same place he saith Paul speaketh not here of any materiall Temple but of the church of God neyther doth S. Paul in this sense refuse to use the name of Temple as 1 Cor. 3 16. and 6 19. and in other places Now if the name of the Temple of God be so used by the Apostle in the other place of 2 Thes 2 4. as it is here in these places 1 Cor. 3 16. and 6 19. and otherwhere then it signifieth the church and Temple of God not onely that is so taken and reputed but that is so in deed For so in these other places it is understood Moreover when M. Willet proveth the churches of the Protestants and namely the church of England to be true visible churches he useth this for his first argument †Ibid. cōtrov 2 q. 5 part 2. That church which sendeth sorth Martyrs as Christs faithfull souldjours is the true church This Proposition saith he I think is not doubted off for out of the church there are no Martyrs If this then be an undoubted argument eyther he must shevv that the church of Rome affordeth no Martyrs against the Turks and other professed enemies of the Christian faith or if it do he yeelds it must needs be the church of God M. Bale noteth divers things vvhich †Image of both churches in the Prof. apperteyn to the man of sinne plainly shew that the Pope is Antichrist As vvhere he saith The Pope maketh his boast that he is the high Priest he is of equal power with Peter he cannot erre he is head and spouse of the Church c. But difference is to be put betweene the Temple of God and Antichrist the man of sinne sitting therein c. as hath ben often shewed here before pag. 125 137 183 c. Besides speaking of the Turk he saith he will in no case grant Christ to be the sonne of God nor that he dyed here for mans redemption Yet both these are acknovvledged by the church of Rome as I haue shewed here before by their ovvne profession Pag. 122. Other things that might further be observed out of those mens writings about the assertions aforesaid I will not insist upon It may suffice that M. Ainsvv himself saith here †Animad pag. 105. it is not to be marveled at though vvise and godly men be mistaken for in many things we sinne all Jam. 3 2. And good it were for this man himself and his followers that they had this wisedome and godlynes in synceritie and humblenes of mind thus to think acknowledge of themselues that they are mistaken and sinne in many things then would they not be so stif and self conceited in their fore-conceived opinions former practises euen vvhen better is shewed unto them by the vvord of God Now having thus treated of the points aforesaid and of the understanding of that Scripture 2 Thes 2 4. touching Antichrist sitting in the Temple of God I vvill by this occasion yet further before I conclude annex herevvithall the judgment and testimonie both of auncient and later Writers concerning these things not naming all that might be alledged but a few onely of each sort as follovveth Testimonies of auncient Writers Chrysostome speaking of Antichrist saith He shall sit in the Temple of God not that which is at Ierusalem but in the Temple of the church Chrysost homil 3 in Epist ad Thes 2. Theophylact saith Not in the Temple which is at Ierusalem specially but simply in the churches and in every Temple of God In 2 Thes 2. Oecumenius hath likewise He saith not the Temple of Ierusalem but the churches In 2 Thes 2. Item Severianus apud Oecumenium ibid. Theodoret saith He calleth the Temple of God the churches in which Antichrist shall arrogate unto himself the chief seat In 2 Thes 2. Augustine saith The Temple of any Idoll or Divell the Apostle would not call the Temple of God De civit Dei l. 20 c. 19. Whereof also see here before p. 147. Ambrose likewise saith So that in the house of God he sitteth in the seat of Christ In 2 Thes 2. Testimonies of later Writers c. Calvin saith Paul placeth not Antichrist any otherwhere then in the verie Sanctuarie of God 2 Thes 2 4. Of which also see more here before pag. 164. Hemmingius saith By these marks spoken off 2 Thes 2 4. is signified that Antichrist is not any one properly out of the visible church Ibid in 2 Thes 2. Iunius saith That the papacie is in the church as the order or estate of apostasie in the house of and city of God is as certaine as that of the Apostle is certain 2 Thes 2. that the man of sinne the sonne of perdition sitteth in the Temple of God with his whole order or estate of apostates Lib. singulari de Ecclesia contra Bellarm. cap. 17. In fol. pag. 1020. Of which poynt and many other things concerning this matter see more here before pag. 183. c. Zanchius saith I agree not vvith them that think the church of Rome hath ceased to be the church of Christ aswell as the east churches which afterward became Mahumetane What church ever was more corrupt then the church of the ten tribes Yet by the Scriptures we haue learned that it vvas the church of God And how hath Paul cald the Church wherein the said Antichrist should sit the Temple of God Neyther is it Baptisme that is administred out of the Church of Christ Neyther doth a wife cease to be a vvife because she is an adulteresse except she be manifestly divorced being deprived of the ring the pledge of the mariage covenant The Church of Rome therefore is yet the church of Christ But vvhat a church So corrupt so depraved and oppressed with such tyrannie as vve neither can with good conscience pertake of their holy things nor safely dwell among them In Praefat. librorum de Natura Dei. Polanus saith A particular church is either pure or impure A pure church is a companie of such as haue the true religion uncorrupted c. It is very commonly called a true church but by a Synecdoche For
everie pure church of God is also a true church but everie true church is not alway pure except that true and pure be taken for all one as very often it is Like as all pure gold is taken for true gold but all true gold is not alway pure for gold mixed with drosse is in deed true gold but is not yet pure till it be severed from the drosse A leprous man also is a true man but not pure or cleane So is the church of Rome as yet a Christian church but leprous and most impure I will speak it more plainly A true Church is so called ambiguously eyther as it is opposed to an impure church or as it is opposed to a false church If a church be said to be a true one as it is opposed to that which is impure then it is al one as pure and orthodoxe But if it be opposed to a false and therefore no church then it is not all one as pure For at the time when Christ was borne and lived on the earth the church of the Iewes vvas a true church of God but it vvas not pure because it vvas corrupt both in the doctrine and discipline thereof And except these things be distinguished it will follow that there hath ben some time when there was no true church of God in the world vvhich is most absurd Polani Syntag. in fol. tomb 2. libr. 7. cap. 8. pag. 544. And a litle after again An impure Church is a company wherein religion is corrupt And it is eyther lesse impure or more impure or most impure of all c. The church of Rome at this day is yet the church of Christ but most impure of all but most corrupt of all and almost giving up the ghost because there is yet in it God calling there are in it the called and calling which constitute a church because it reteyneth yet somewhat of the doctrine of Christ though mixed with many errors and because it reteyneth Baptisme the signe of Christianitie in the substantiall forme thereof though defiled with many blemishes and corruptions as also because it reteyneth yet some invocation of Christ the mediatour Otherwise they that are baptised in Poperie should be baptised out of the church and therefore not with the baptisme of Christ Briefly the church of Rome at this day hath all things corrupted but not altogether As of old the church of Ierusalem so at this day the Church of Rome is like unto a vineyard which Christ fenced about with a wall and gathered out the stones thereof and planted it with the choicest vines and built a tower in the midst of it and made a wine presse therein but it brought not forth grapes but wild grapes Esa 5 1. c. For the church of Rome is to be distinguished from the Popes Church or faction of Antichrist which prevaileth in the church of Rome and will not suffer them that profes Christ more purely but labours to oppresse them that it alone may haue al. c. Seing therefore the church of Rome at this day is most impure and the popes church is that spirituall Babylon it is altogether to be forsaken as the spirit of God commandeth Revel 18 4. Come out of her my people that ye be not partakers of her sinnes and that ye receiue not of her plagues Ibid. pag. 549 550. More al so he hath hereabout in his vvritings otherwhere Of which of Keckermans testimonie vvithall see here before p. 178 and 208 and 209. in the Advertism pag. 113. Paraeus saith The Iesuites accuse us that we haue made a division departing from the church But we haue not departed from the church but from the Papacie we came out of Babylon at the Lords commandement who saith Come out of her my people Paraeus in Rom. 16.18 Piscator saith The Temple of Salomon was a type of three things First of the body of Christ as appeareth by his words Iohn 2 19. and by Pauls words Col. 2 9. Secondly of the Church as appeareth by the words of Paul 2 Thes 2 4. also by the words of Peter 1 Pet. 2 5. and by the words of Iohn Rev. 3 12. Thirdly of each of the faithful as Pauls words shew 1 Cor. 3 16. 6 19. 2 Cor. 6 16. Piscat Obser in 1 Reg. 6. c. Again he saith Paul describeth Antichrist first by his wickednes calling him a man of sinne that is wholy giuen unto sinne secondly by the punishment that shal come upon him according to the decree of God calling him the sonne of perdition that is appointed by God to perdition or eternall destruction thirdly by his intollerable impudencie and pride that he shall oppose himself against Christ and exalt himself aboue God himself fourthly by the place where he shall rule exercise his tyrannie to wete in the temple of God that is in the church Piscat Analys in 2 Thes 2 3 4. M. Bradford a faithfull martyr of our own countrey disputing with the Bishop of Chichester saith That wicked man sitteth in the Temple of God that is the church for it cannot be understood of Mahomet or any out of the church but of such as beare rule in the church Act. and Monum pag. 1616. M. Brightman treating of Antichrist speaketh very often of his sitting and dominering in the church As when he saith The Dragon is the open enemie throughout this book who were the Emperors of Rome as long as they remayned heathens The Turks play this part in these last ages The Beast is a more close and craftie enemie who is Antichrist that sitteth in the Temple of God Brightm on Rev. 16 13. In the English pag. 552. Againe To be extolled aboue all that is called God or that is worshipped is not to be extolled aboue that one God in heauen but aboue everie God in earth that is aboue all magistrates not onely those that be of the inferior sort but also aboue all that Majestie that is soveraigne amongst men the highest Emperors themselues who are called Augusti in Latin as they be Sebastoi in Greek of the high reverence and worship that is done to them Lastly as touching the true God if Antichrist should acknowledge no other God but himself how should he sit in the Temple of God as the Apostle saith he should sit 2 Thes 2 4. M. Brightm treatise of Antichrist against Bellar. on Rev. 17 ch 1. pag. 628 629. And again He should not deny the Father openly seing that by this meanes he should be openly known to be an Atheist which is contrary to that which the Apostle teacheth who saith that he should sit in the Temple of God Ibid. p. 629 630. And again There is not one litle word left for you out of the Scriptures which can teach that Antichrist shal be a certain or singular man after the right manner of concluding but we haue demonstrated out of them most certainly that he is that Apostaticall Sea of those
harlot the great whoâ—e the mother of the whoredomes and abominations of the earth beleeving and speaking lyes in hypocrisie giving heed to seducing spirits and having pleasure in unrighteousnes c. Rev. 17. 1 5. 1 Tim. 4 1 2 3. 2 Thes 2 3 10 11 12. And that thus there being in divers respects a double consideration had of the Church of Rome novv as of Israell heretofore it will appeare how in one respect it may be said there is the church of God or a true church there and in another respect there is an apostate or a false church there as it is said of the same woman that she is dead and aliue in divers respects 1 Tim. 5 6. * These also he mentioneth not And of the Iewes that they ar enemies in one respect yet beloved in another Rom. 11 28. So Iohn Baptist is Elias is not Elias in divers respects Ioh. 1 21. with Matt. 11 7 14. 17 10 13. Iudas is an apostle yet a divel Mat. 10 2 4. with Ioh. 6 70. The Iewes are the children of Abraham yet the children of the divel Ioh. 8 33 34. As the Prophets also called the Iewes the seed of the wicked the seed of the adulterer a false seed in one respect when in other respects they acknowledge them to be the seed of Abraham Iacob Israel so a true seed people of the Lord. Esa 1 4. 5â— 3 4. with 41 8. 45 19. 58 1. Hos 2 1 2. 4 15. Esa 63 16 17. 64 9. Ier. 31 36 37. Hos 4 6 12. 5 4. 14 2 3 4. And endles it were to recount the many speaches several considerations of things thus spoken off in the Scriptures Christ is without Father and without mother Heb. 7 3. and yet he hath Father and mother Luk. 2 48 49. Ioh. 1 18. and 2 3. Christ was put to death in the flesh but quickned in the spirit 1 Pet. 3 18. Abraham is unrighteous in him self but righteous by faith Rom. 4.3.5 The Apostle Paul and all the regenerate serue the law of God and the law of sinne the one with the mynd the other with the flesh Rom. 7.25 Peter is a disciple and an Apostle yet in other respect is by Christ called Satan Mat. 10 2. and 16 23. A leprous Iew is a true man and an Israelite but a corrupt diseased man to be put and kept out of the host of Israell till he be cleane Lev. 13. and 14. with 2 Chron. 26 20 21. Numb 12 10 15. The Temple is the house of God and yet is made a denne of thieues Mat. 21 13. The Emperours of Rome of Babylon the other nations are kings and higher povvers ordeyned of God Rom. 13 1. with Rev. 17 10. Dan. 7 17. yet are they also in other respects Beasts Lyons Beares Leopards c. Rev. 12 3. and 13 1 2. with Dan 7 3 6. So likewise the beast was and is not and yet is Rev. 17 8. And a number the like that may be observed in other places of the Scriptures compared together M. Ainsvv comming to answer and treat of this double regard aforesaid ‘ Animad p. 92 93 94 95 96. setteth himself to except and oppose vvhat he can finding the light of the truth herein to be so evident as it is is driuen divers times to yeeld unto it which yet he doeth in such sort as euen then also he ceaseth not to except and oppugne after his manner as the Reader in his treatise may obserue Novv how needfull profitable the consideration of this double regard is both about this and other questions in religion I leaue to the judgment of such as are of judgment and indifferency and that it may the better be considered of I haue here againe set it downe as I did heretofore Whereunto I will novv having this occasion annex this moreover touching Israel about the point in hand That when Ionah was commanded by the Lord to goe to Niniveh that great city and cry against it it is said * Jon. 1 3. he rose up to flee unto Tarshish from the presence of the Lord that is saith Piscator out of the land of Israell where the Lord dvvelt with his people Piscat in Ion 1 3. And that Ionah prophecied in Israel among the tenne tribes appeareth by 2 King 14 23 24 25 26. and vvas himself of Gath Hepher a towne of the tribe of Zebulun 2 King 14 25. vvith Josh 19 10 13. Now by this may appeare that Israell being compared vvith other nations as I noted before had another consideration estate in the account of God and his Prophets then those nations had Tarshish vvhither Ionah novv would flee is out of the presence of the Lord as the phrase is here used and understood Israell from whence Ionah fleeth is in the presence of the Lord. And so it is said in the historie the Lord was gracious unto Israell speaking of the ten tribes and had compassion on them and had respect unto them because of his covenant vvith Abraham Isaak and Jacob and would not destroy them neyther cast he them from his presence as yet 2 King 13 22 23. As the same phrase likevvise is used touching Iudah that through the anger of the Lord it came to passe in Ierusalem and Judah untill he had cast them out from his presence that Zedekiah rebelled against the king of Babilon 2 King 24 20. Jer. 15 1. Whereupon Piscator also compareth this phrase vvith the like speach in Moses where Cain said unto the Lord from thy face shall I be hid Schol. in Gen. 4 14. as M. Ainsw himself doth vvith those words And Cain went out from the presence of the Lord. In his Annot. on Gen. 4 16. The like may be observed in Amos his speach to Amaziah vvhere he calleth the land of Assyria a polluted land in respect of Israell Amos 7 16 17. And yet in other respect the land and people of Israell not onely of the ten tribes but of Iudah all the tribes of Israell together is said to be polluted and defiled Psal 106 38 39. Jer. 2 7. and 3 2 9. and 16 18. Hos 5 3. and 6 10. But of this and divers other things that may hither be referred I haue spoken here before more particularly Pag. 61 62. and 114 c. Novv before I proceed to other things it will not be amisse to shew what some others haue observed about this matter concerning a divers consideration of the church And namely vvhat Keckerman vvhose judgement I shewed here before vvriteth further thereabout The church saith he largely taken is again considered eyther distinctly with opposition to the heathen or collectiuely in respect of Christians among themselues The Christian church if it be looâ—ed upon distinctly in opposition to the heathen is the company of al those which professe Christian religion or the name of
which were before you Mat. 5 11 12 A Table of some principal things conteyned in these Treatises The first Trtatise Touching the Anabaptists CHAP. I. OF the baptising of children pag. 1 Objection 1. That there is not in the Nevv Testament mention of any child so baptised pag. 4 Object 2. out of Act. 16.32.34 that the Iaylour with his household beleeved in God pag. 7 Object 3. out of Mat. 28 18 19. that Christ commanded the Apostles first to teach and then to baptise pag. 8 Object 4. Of the reasoning from circumcision to baptisme pag. 11 Object 5. Of the difference between the Iewes estate ours their ministration of circumcision to the males onely and on the eight day c. pag. 13. Object 6. Of the Iewes and Proselytes that were both circumcised and baptised pag. 20. Object 7. That Christ was not baptized till he was about thirty yere old pag. 21 Object 8. That children understand not the mysterie of Baptisme pag. 23 CHAP. II. Touching Originall sinne in children p. 23 CHAP. III. That Baptisme received in the church of Rome or other apostatical churches is not to be repeated pag. 27 Object 1. That it is not true baptisme but an Idoll and lying signe c. pag. 30 Object 2. Of the corrupt ministration thereof and erroneous opinions held therabout pag. 37 Object 3. That there are divers sorts of Idols and both kinds in the popish baptisme pag. 41 Object 4. That Israell in their apostasie were not the Church and people of God but divorced from him having the covenant also brokē on the Lords part c. Where also are handled the Scriptures alledged hereabout 2 Chro. 15.3 Ier. 3 8. Hos 2 2. and 13 1. Numb 23 1. c. p. 57 c. Object 5. That Israel are called the people of God because they had ben so before though now they were not so in their apostasie c. where also is treated of the Scriptures here alledged Hos 1.9 and 2.2.7.18.19.20.23 2 Chron. 15.3 Mic. 2.7.8 Ioh. 10.16 c. p. 97 c. Object 6. That if Israel were the church and people of God then none might leaue them but they should fall into schisme pag. 116 Object 7. That the Church of Rome is not the church of God nor under his covenant neyther hath any of the Lords posts and ordinances left in it but is divorced from the Lord c. where also is treated of 2 Thes 2.3.4 and Rev. 11.1.2 and of the Temple of God there spoken off and of Iudah and Antiochus c. pag. 119. c. CHAP. IIII. Replies and Answers concerning churches in apostasie and more particularly touching the church of Rome c. pag. 139 Where again 2 Thes 2.3.4 the Temple of God is further treated off pag. 142 Also of the Beast the great City Babylon c. spoken of Rev. 11. and 13. 17. c. pag. 152 Of Gods people in Babylon spokē of Rev. 18 4. where also is treated of the Baptisme had in the Church of Rome c. pag. 166 Of Israell heretofore and Christian churches synce being in defection pag. 171 Of a double regard to be had of Churches in apostasie pag. 176 183. c. Of M. Iunius his judgment touching the Church of Rome pag. 182 Testimonies of older and later Writers touching Antichrists sitting in the Temple of God spoken of 2 Thes 2 3 4. pag. 211 Touching the Church of England in particular pag. 215 The second Treatise Touching the Remonstrants called Arminians Of the decree of Gods Electiō ch 1. p. 221 Of Gods decree of Reprobatiō ch 2. p. 224 Touching generall redemption ch 3. p. 229 Of free will or power in our selues unto good since the fall ch 4. pag. 233 Of the Saints perseverance ch 5. pag. 240 The third Treatise Concerning the Protestants and Reformed Churches Touching book prayer chap. 1. pag. 245 Of the constitution of particular churches chap. 2. pag. 249 Of the right and power of particular churches chap. 3. pag. 252 Of the Pastors other Officers administration chap. 4. pag. 255 Of the distinction of the Pastors and Teachers Offices chap. 5. pag. 259 Of the having of one or moe Pastors in particular churches also of Diocesan Provincial Bishops c. chap. 6. pag. 261 Of the Teachers Ministers of the word in generall c. chap. 7. pag. 278 Touching the exercise of prophecy pag. 281 Of the ministration of the Sacraments to al persons generally chap. 9. p. 282 Touching the maner of administratiō of the Sacraments where also touching the crosse in Baptisme and kneeling at the Lords supper c. chap 10. pag. 284 Of the disposing blessing breaking distributing of the bread wine ch 11. p. 285 Of the Ministers cōmunicating with the rest of the church chap. 12. pag. 286 Of the Ruling Elders Deacons or common people ministring the sacraments p. 287 Touching the often celebrating the Lords supper And of the time of the day whether morning or euening ch 14. p. 289 Touching having of a Fast the Lords supper together on one day ch 15. p 292 Of Loue Feasts chap. 16. pag. 293. Of the observation of other Holy daies besides the Lords day where also of Christmas and Easter c. ch 17. pag. 294 Of dealing with sinners for their reclayming or censuring where also is treated of Suspension Excōmunicatiō c. p. 300 Of the exposition of those words of Christ Tel the church Mat. 18. ch 19. p. 306 Of the maintenance of the Ministers and other officers of the church ch 20. p. 316. Touching the remnants and monuments of Idolatrie chap. 21. pag. 318 Touching the solēnizatiō of mariage p. 319 Of the generall duety of all churches and people touching religion ch 23 pag. 320 THE FIRST TREATISE Of some questions concerning the Anabaptists CHAPTER I. Whether Baptisme is to be administred to Infants being the children of the faythfull or not THE Anabaptists misunderstanding some Scriptures and not finding in the New Testament mention of any children by name that were baptized hold therefore that infants are not to be baptized though they be the children of such as doe beleeue The errour of which opinion appeareth by these Scriptures and reasons deduced from them other the like Gen. 17.7.12.13.14.26.27 Exo. 12.48.49 Zach. 2.11 Eph. 3.6 with Act. 2 38 39. 3 25. and 16 15 31 33. 1 Cor. 1 16. and 7 14. and 10 1 2. Rom. 4 11 16 17. 15 4 8 9 10. Gal. 3 8 29. Eph. 4 4 5 6. Col. 2 8 12. Psal 22 30 31. Esa 54 10. Zach. 13 1. Mar. 10 13 16. I. Because it is the ordinance commandement of God to giue the signe and seale of his covenant of grace to his people and their seed in their infancie throughout their generations Gen. 17 7 12 13 14. Exo. 12 48 49. with Act. 2 38 39. 3 25. 16 15. Col. 2 10 11 12. Which ordinance of the Lords
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
vvay namely Gods ordinance of the Eldership vvhich should carefully be kept intire against all usurpation both of the Prelacy of the one hand and of the people on the other Thirdly I doe now obserue more and in some things othervvise then before a difference between the churches constitution the hierarchie of Antichrist brought in upon it also betvveen Antichrist vvith his hierarchie whereabout our question is not and the Temple or church of God vvherein he sitteth whereabout our question is whereunto this man keepeth not Of which more hereafter besides that vvhich hath ben spoken thereabout already His reproachfull speaches here and throughout his book I leaue upon his ovvne head And now I come unto his ansvver which next follovveth Where first he answereth that in the former allegation of 2 Thes 2 4. the reason deduced from thence truth and error are closely cowched together But he telleth not vvhat he acknovvledgeth for truth and what he taketh to be error If so he had done it may be he would haue ben found eyther to acknowledge the trueth vvhich novv he sets himself to oppugne or that his ovvne errors vvould the sooner and better haue appeared which he vvould novv covvch and cary avvay as closely as he can But for discerning hereof he saith we are to consider first how Antichrists church is described in Gods vvord secondly what the state of the church of Rome is at this day And so proceeding in his description he speaketh of the Church and Synagogue of Antichrist of the Beast of the great City of the man of sinne of the great vvhore of Abaddon or Apollyon the sonne of perdition c. whereas he should treat of the Temple of God vvhereof Paul speaketh vvhose writings I suppose he vvill not deny to be Gods vvord But thus it was best for his plea to keep what he could from the point of the question in hand therefore also to confound things that differ as he doeth throughout his treatise So all his plea is frivolous and not to the purpose Likevvise when †M. Ain Animad p. 77. he tels us of a Church such as Bellarmine and others describe one part vvhereof liues on earth an other under the earth and a third part in heauen c. whereas our question is of the Temple of God vvhereof Paul speaketh 2 Thes 2 4. and of the Court and holy City vvhereof Iohn speaketh Revel 11 2. vvhich heretofore * M. Ain defence of Script p. 12 13 14 15. this man himself acknovvledged and proved by the Scriptures to be the Church of God Yet the writings of Bellarmine and other Papists were extant then asvvell as now and the novv Romish religion whereof he speaketh described their church then as novv it doeth But the case is altered with himself vayn shifts pretences are become his usuall pleas in opposition of the truth and for the maintenance of his errors and evill dealing After these things premised comming as he saith to our arguments he speaketh as follovveth M. Ainsw p. 77 78. Their first reason saith he from 2 Thes 2 4. is unperfectly alledged for the text there saith of the Man of sinne that he doth sit as God in the Temple of God whereupon their conclusion must be that Antichrist sitteth as God in the Church of God And if they can proue that he is the true God I will yeeld that his Temple is the true Temple and his church the true church Otherweise if he be but an Idoll and not God his Temple church and body will proue but an Idoll like himself and his blasphemie is vvorse then theirs which said “ Rev. 2 9 and 3 9. they were Ievves and were not but did lye and vvere the Synagogue of Sathan These are M. Ainsw words and this answer he giveth to that vvhich I observed out of 2 Thes 2 4. vvhich I noted dovvne †Pag. 140. here a litle before Now hovv full of shifts errors absurdities abuse of Scripture and contradiction to himself this ansvver is the text and matter it self declareth Of vvhich I vvill speak straight vvay But first mark and in some respects marvell how all these should proceed from this man in this matter in one and so short a speach passage if it vvere not that God would thus shew his just work in him for the more humbling of himself and warning of others by his example to take heed of such cariage and dealing as he is fallen into Novv touching the matter in hand although I could alledge vvhich perhaps himself would upon like occasion that those words as God where about he cavileth and useth his course of shifting are not in the Claromontane Greek copie of the Original neyther in the Syriack or old Latin Translations Bez. Annot in 2 Thes 2 4 as M. Beza observeth in his Annotations upon this place yet vvil I not insist thereupon but keep unto the vvords as they are in the Greek copies and translations usually And first let this be noted remembred that the question here treated off vvas vvhether the church of Rome vvere the church of God or no vvhereupon I alledged those vvords of the Apostle vvhere he saith that Antichrist should sit in the Temple of God 2 Thes 2 4. and so insisted thereon And that the question vvas not about the maner of Antichrists sitting in the Temple of God vvhether he should sit as God therein or no. For that was not the point in hand nor is called in question betvven us And therefore I needed not novv alledge these words or insist thereupon And this is knowen to be usuall in all vvriters and disputers sometimes not so much as to mention sometimes not to insist at all upon such words whether of Scripture or of other vvriters as perteyn not to the argument and matter in hand or may well be omitted in other respects Which this man himself knovveth so vvell as I need not giue him any instances thereof Let his ovvn vvritings and other mens be observed hereabout Or to let them alone obserue but these allegations in the Scripture with the particulars there mentioned and treated off viz. Heb. 12 26. compared with Hag. 2 6. Also Rom. 10 6 7 8. with Deut. 30 11 14. And Mat. 21 8. with Zach. 9 9. So all this ansvver is but a shift and a meer cavill Secondly for the question and point in hand mark the words of the text that the Man of sin opposeth exalteth himself aboue al that is called God c. so that he as God sitteth in the Temple of God c. In the Temple of God saith the text it saith not As in the Temple of God as this mans exception would imply with the inferences made thereupon In deed the Apostle speaking of the maner of Antichrists sitting saith that he sitteth as God but speaking of the seat where he sitteth he saith expressely in the Temple of God and saith
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
vaine as he doth throughout his treatise For vvhich he may assure himself the Lord vvill not hold him guiltles nor leaue him unpunished if he doe thus persist and vvill not be reclaymed Exo. 20 7. Let him therefore not delay to think on his wayes and to turne his feet into the testimonies of the Lord. Psal 119 59 60. 19. When as heretofore about this question concerning the church of Rome vve annexed somewhat out of the vvritings of M. Iunius against Bellarmine vve expressely signified ‡ M. Clift Advertis p. 20 21. that vve did it not as relying upon the judgment of men in causes of religion but because we knevv that many who are caried with a prejudice against us would stay themselues the more when they should see what M Iunius hath written of this argument Yet as if no such thing at all had ben signified by us †Animad p. 98. this opposite doth not onely passe by it but pretend as if herein we did or vvould stand to his judgment And this also he maketh the more straunge because sometimes some letters of difference haue passed betvveen M. Iunius and us in some other things As if vve could not differ from him in some things and yet like or speak of his judgment in some other This man himself differeth from him in sundry things doth he not therefore like or may he not speak of his judgment in any thing But vvhat vvill he not pretend or except against to haue some shevv of help for himself in such time of need And although it be certaine that in cases of Religion vve should not rely on the judgment of man but on the vvord of God alone as we noted before yet seeing that we knowe but in part and the Word of God is common to all his people and is not come to any person or people alone therefore should we not lightly despise or reject the judgment of others and those also godly learned but with reverence and humilitie regard them specially when they set themselues not onely to shevv their judgment but to bring proof of argument and that also froÌ„ the word of God as M. Iun. doth about the matter in hand 20. Novv therefore that the Reader may see hovv M. Ainsvv setteth himself herein not against us alone but against any other whomsoever and vvhatsoever they alledge hereabout and specially that he may better consider what M. Iunius himself hath written of this matter and how very many things therein of special vvaight and use M. Ainsw hath omitted which are good and needfull to be observed I haue thought it not amisse here again to set dovvn M. Iunius his ovvn words Which alone wil much help the Reader better to discerne the evasions errours abuse of Scripture and other evill dealing into vvhich M Ainsvv runneth on still more and more Besides that the Reader may by this meanes be better informed and directed hovv to discerne and judge of the opinions and differences that are at this day hereabout among whomsoever vvhether Protestants or Anabaptists or any other M. Iunius his judgment of the Church of Rome as may be seen in the second tome of his works in folio Libro singulari de Eccles contra Bellarm. cap. 17 pag. 1018 1019. c. BEing to treat of the Church of Rome we will first open the aequivocation or divers signification of the word before we determine of the thing it self that all men may better perceiue what it is that is at this day called in question among us For very many ar deceived with the homonymie or divers signification of the very word and unawares insnare themselues and others by ignorance of the deceitfulnes in the speach The church of Rome therefore is properly so called or abusiuely by the misterming or abusing of the name both as it is called a church and as it is called the Romane church For as it is called the Romane church sometimes it properly signifieth a company which is at Rome as Paul spaâ—e writing to the Romanes sometimes it signifieth abusiuely all the Churches on the earth that cleaue to the Romane church according to the forme of doctrine and constitution thereof But we will simply treat of the church as it is the Romane church or church of Rome and the things which we shall speak of this church the same may the godly reader by proportion understand of the church so called by abuse of speach Now †All this whole passage he omitteth and all other clauses senteÌ„ces passages that are included in these as it is called a church vvhich thing chiefly is in controversie it is so termed three maner of waies as a subject as an accident growen to the subject and as the subject together with that his accident As a subject it is the simple or single church of Rome As an accident growen upon the subject it is the papacie or the papal hierarchie which they cal ecclesiasticall As a subject compounded vvith his accident it is the church of Rome become papall or under the pope that is to say corrupt as I may so speaâ— by that lawles or unnatural shoot of the Pope springing out of the stoeâ— Now of each of these we will consider so briefly as we can The Church of Rome when it is considered as a subject it hath two parts the pastors and the flock of Christ for which church the Apostle of old gaue thanks to God by Iesus Christ because her faith was published throughout the whole world Rom. 1 8. And for which we also dayly ask of God in our prayers that he would informe it to worship him by his spirit in the Gospell of his sonne to stablish it in the faith Neither doe we deny this subject to be euen at Rome by the mercy of God at this day because we trust there is God calling persons called the calling it self yet in her the meeting of which things together in one giveth being to a church as before we shevved But touching the papacie or the papall hierarchie which they are woont to call Ecclesiastical we say that it is not the church properly but an accident growen unto the church and such as covertly worketh against the life and health of the church That it is not the church properly Here again he omits clauses words passages of speciall waight is proved by the very definition of the papacie and of the church of God For the papacie according to his generall is an order the church is a companie or an assemblie The papacie by his difference is an order positiue humane or from men and naught The church is an assemblie divine or from God by divine authoritie united together vvith reason Now those things which differ both in their generall and in their essential difference and in their necessarie conditions or properties they cannot be one and the same thing And that the papacie is an accident growen upon the
the one from the other Animadv p. 101. 102 40. Most strange also it is that he saith Gods calling is no more in the church of Rome then among the heathens Which I haue convinced before pag. 188 193. c. And can he ever vvarrant this by the word of God As for D. Fulks testimonie I obserue it agree to many things in it although he might haue ben better advised then vvithout any limitation to say they taught the people nothing els but to pronounce certaine Latin words c. And where he saith there were many thousand parishes in England that in 60 yeeres never heard sermon in their life this shevveth the corruption of that age and estate but will it therefore follow that neyther in those parishes nor in any other either of England or othervvhere agreeing vvith the church of Rome in their profession constitution God called any to know him in Iesus Christ What vvill he say if of later dayes synce the Pope vvas abandoned out of England there be some parishes that haue not had any sermon among them in 20 or 30 yeres or let us suppose it vvere 50 or 60 yeres vvill he therefore conclude that there is no more calling neyther in those parishes nor othervvhere in the church of England then among the heathens D. Fulk if he lived would disclayme such collections M. Broughton saith Millions of millions of Romes clients are saved Brough on Rev. 13 18. pag. 203. And vvhat M. Iunius his judgment is vve see here And many moe might be alledged But to let them alone let this man consider between God and his own soule where himself and his follovvers of one sort and another had their calling if his assertions here or his other opinions not unknowen touching the churches aforesaid be true 41. Where M. Iunius vvould make the matter plain by a similitude frō Jer. 3. of a woman committing adulterie whom her husband is willing to pardon Animadv p. 102. and stil to reteyn for his wife of his owne goodnes and mercy towards her though not according to her desert who hath broken the band of wedlock on her part c. he neyther mentioneth nor ansvvereth as he should the severall respects purposely noted by M. Iunius And touching pardon excluding it wholly that vvhich the Apostle speaketh expressely and particularly of the Man of sin and of them that perish because they receiue not the loue of the truth c. 2 Thes 2 9 12. that he applieth for exclusion from pardon and certain condemnation to the vvhole church of Rome and so to all the members thereof vvhether particularly or more generally considered that for al ages that eyther haue ben are or shall be ever since the man of sinne and that lavvlesse one was seated there 42. He denyeth that this harlot the adulterate church of Rome was ever Christs spouse otherwise then as all the world was by our first parents Adam Noe. Ibid. If this be so how then hath she broken the covenant of wedlock betvveen Christ and her if she were never in it Hovv can she be called a vvhore in respect of Christ any more then the heathens that never knew God in Christ How can she be said to be in apostasie defection from Christ if she never vvere in the faith and way of Christ How saith himself othervvhere that the West churches of which he knoweth the church of Rome to be one were for their apostasie delivered by God into the hands of that false horned beast Antichrist euen as Israell and Judah of old for their like sinnes were delivered into the hands of the Assyrians and Babylonians Animadv p. 84. Or vvill he say that Israell and Iudah with whom himself compareth these Churches never were the spouse of Christ otherwise then al the vvorld was by our first parents Adam and Noah No marvell if he think there is no calling in that church any more then among the heathens if this vvere so as he saith And no marvell if he say the baptisme had in that church is not true baptisme but an idol nothing in the world a lying signe execrable sacrament c. Hearken again ye Anabaptists what notorious reasons M. Ains hath for you and tell me if ever any among your selues came to this conceit to think that the church of Rome now adulterate this harlot never was the spouse of Christ otherwise then as all the world was by our first parents Adam and Noah And hang downe your heads if M. Ains say right all ye protestants and reformed churches yea and reverse your writings all ‘ M. Calvin Luther Broughtō Whitaker Raynolds Iunius Polanus Piscator c. ye the godly learned writers of this later age who in all your pleading and leaving of the church of Rome haue still insisted upon this as a mayne ground that she is an adulteresse at this day committing vvhoredome against Iesus Christ both by idolatrie and by other apostasie and iniquitie for which you haue left her and still doe thus plead against her For eyther your plea is not good and sound or M. Ains ansvver is frivolous and his assertions here notably erroneous Animad p 102. 43. He saith moreover This is not the church of Rome to whom Paul wrote Rom. 1. but another of vvhom he prophecied 2 Thes 2. She succeedeth in the same place as the night succeedeth the day The church in Pauls time came from heauen Rev. 21 2. and is long since gone to God this came up from the bottomles pit Rev. 17 8. and thither she must returne She is of another religion the daughter of a strange God Thus M. Ainsvv answereth M. Iunius in such sort as if one upon occasion of like question in Israell in the time of Ieroboams or Manasses apostasie should haue said This is not the church of Israel to whom Moses wrote and gaue Gods lavves Deut. 31 24 c. but another of whom he prophecied Deut 32 5 6 15. c. But the Scripture teacheth us better to understand things then thus as he doth The Psalme speaking of Israell in former and later times saith The Lord turned the sea into dry land they vvent through the flood on foot there did we rejoice in him Psal 66 6. And vvhich commeth nearer the cause in hand Hoseah speaking to Israell in apostasie in the time of Ieroboam the second saith God found Iacob in Bethel and there he spake vvith us Hos 12 4. Were it not vayne novv for one to except and say Iacob vvas long since gone to God this people of Israell was novv of another religion the daughter of a strange God c. And as for the church of Rome it self vvhere M. Ains saith It vvas another of vvhich Paul prophecied 2 Thes 2. then that to vvhich he vvrote Rom. 1. he should remember vvithall that in the same place Paul saith the mysterie of iniquity did then already vvork
ceased to be synce it vvas first planted but that it hath continued still eyther in syncerity or apostasie euen to this day Nor can he shevv that the Lord hath yet put them out of his covenant and giuen them a bil of divorce or that they haue left off to baptize in his name c. And yet further if vve mark it vvel M. Ain his ansvver about this matter is much like as the Papists giue themselues When the Papists are urged vvith this that Rome is the seat of Antichrist the Beast seing it is the city that is built on seuen hilles whereof Iohn speaketh Rev. 17 9. they ansvver that in deed †Rhem. Annot. on Rev. 17 9. Rome of old stood on seuen hilles but * D. Saunders c. the city is now gone from the hilles and standeth in the plain of Campus Martius the Pope sitteth on the other side of the river upon the hill Vaticane c. As if by reason of these chaunges Rome were not Rome still nor these Popes the successours of the other Popes that vvere before c. In like sort when M. Ains is urged with this that the church of Rome is become an harlot c. he answereth that †Animad p. 102 103 thâ— harlot is not the church of Rome that was of old it hath had many chaunges and â—â—â—â—rations since both in religion and the Romane state c. As if therefore the church and city of Rome vvere not the church and City of Rome still though they be altered many vvaies and in sundry respects Many other things hereabout if it vvere needfull might also be observed on vvhich I purpose not to insist As that by the invasion and calamities vvhich came upon Rome the vvesterne Empire by the Goths and Vandals c. may be understood the wounding of the Beasts head spoken off Rev. 13 3. Now difference is to be put between the Church and the Beast as is aforesaid Besides euen the Beasts head thus wounded vvas also healed againe Rev. 13 3. And an head now vvounded novv healed is still the same head though in several estate and condition Moreover his ovvne narration here hovv ever it be understood and applied whether to the church or Romane state of the empire c is against himself For if Alaricus with his Gothes did utterly vvast destroy it vvhat remayned for Genscricus vvith his Vandals afterward to doe thereabout Or if these did vvholly spoile and consume it what did Odoacer vvith another company there aftervvard Or if these did effect an utter ruine vvhat then did Theodoricus and the Ostrogothes after that And so may be observed of the rest here spoken off of Bellisarius vvith his army of Totilas king of the Gothes of the Saracens c. If he say he speaketh not of an utter destruction it is the more against himself Or if he meane it of an utter destruction his ovvne narration crosseth it besides the testimonie of all histories Yea those very clauses where he saith that Rome for a time remayned vvithout any inhabitant man or vvoman and that by the space of fourty dayes though he mention not this particular shevv that this vvas not an utter spoyling of them for altogether but onely for a time and so is still against himself Furthermore many of those people that made these invasions became Christians themselues and so the church in this behalf vvas increased Not to speak how the very Catalogue of the Bishops of the church of Rome giveth evidence against him Or vvill he say that though there vvere Bishops of that Church vvhether better or vvorse yet there vvas not a church vvhereof they vvere Bishops And mark that in the particulars which here he speaketh of the first time that he noteth is the yere of Christ 414. c. Novv let him speak therefore vvhether till this time and never after there vvas at Rome a church of God under the covenant of God having true baptisme or no. If he say there vvas not to what end then is this particular narration of his noting such a yere and such a yere c. Is it not all in vaine If he say there vvas then it vvas some hundreds of yeres after Pauls time that yet still it remayned the church of God yea and long after that many great corruptions and the hierarchie of Antichrist also had seazed upon it How also will he shevve that now at this time let him take any of the yeres that he nameth it ceased to be the church of God and to haue Gods baptisme and covenant any longer Finally to bring the truth more clearely to light and the matter to a plaine issue let him consider with himself and speak directly advisedly vvhether the church of Rome that was espoused to Christ is become an harlot or not If he say it is himself vvill soone perceiue all his dispute here to be vaine and erroneous If he say it is not how then saith he othervvhere that she is fallen into Apostasie like Israels Animadv p. 84. For did not Israel being espoused to the Lord become an harlot And was it not the same Israel for the body of the church in the account of the Lord and his Prophets though not in the same particular persons at al times that vvas both the one and the other whether we look on the ten tribes or on Iudah or both Esa 1 21. Ier. 3 ch Ezech. 16. and 23 chap. Hos 2 1 7. and 3 1. and 12 chap. and 13 4 5. and 14 1. Which is likewise to be observed touching the church of Rome and all other churches in like estate from time to time Othervvise the Papists one way and the Anabaptists another way wil be confirmed in their errors to the hardening of themselues seducing of others more and more And so let M. Ain obserue the fruit of his opposition of the truth and rejoyce therein but not vvith God 48. His esteeming of the state of the church of Rome in apostasie to be but as the estate of the Ishmaelites and Edomites also as Adonisedek vvith his Amorites and Jebusites in IerusaleÌ„ c. is disproved coÌ„tradicted by himself when he maketh them like Israel and Iudah in their apostasie Animad p. 84. Neyther doth M. Iunius giue this reason vvhy he accounts theÌ„ the church of God because they are the naturall posterity of the saints though this is not to be neglected being duly considered neither because they dvvel in Rome where the godly lived heretofore These are things put in by M. Ains himself for what cause himself knovveth best M. Iunius knew that there dwell Iewes at Rome vvho are not of the church and that the naturall posterity of the Saints may become Ievves Turks Pagans and as here he said expressely †See here before pag. 185. the church may at length cease to be a church when God ceaseth to call it back and takes away the
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
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
waightie publike affaires Which therefore is not novv to be denied unto Christians Levit. 8 2 5 Deut. 1.13 and 16 18. and 17 2 7. compared with the Scriptures aforesaid particularly with 1 Cor. 4 17. and 5 13. and 10 18. c. And in the Apostles daies Christians nevvly converted from paganisme and therefore as unfit and unexpert as men in these times yet had and used this their right and libertie as is before shevved III. Besides that this manner of calling is of speciall waight for the guiding and keeping of the people in obedience to the truth and in loue and reveâ—â—â—â—â— of their ministers and other Officers vvhen they are such as themselues in dutie to God and for their ovvn instruction guiding service haue made choise off For vvhich compare the Scriptures aforesaid with 1 Thes 5 12 13. and 1 Tim. 5 17. IIII. And seeing a true and lawfull calling is necessarie to be had For othervvise hovv should men be assured that they are called and sent of God Jer. 17 16. Amos 7 15 Heb. 5 4. Or why doth the Lord account them for intruders straungers and severely punish them vvhich runne being unsent and uncalled and take upon them that which the Lord hath not laid upon them Num. 16 ch and 18 7. 2 Chron. 26 16 21. Ezec. 44 9 15. Rev. 2.2 campared with Ier. 23 21. and Joh. 10 1 5. Or hovv els should the people receiue them as from the Lord ministring and speaking to them in his stead Ioh. 13 20. 2 Cor. 5 19 20. Therefore if this be not that manner of entrance which Christ hath ordeyned eyther some other must be shewed out of the vvord of God appointed by him now to be had or it must be proved that now it is lavvfull to devise nevv kinds of election entrance or that men may intrude themselues at their owne or other mens pleasure as they think good Neyther of vvhich can ever be approved V. Here also may be observed how in other waightie affaires behoofull and belonging to the whole bodie of the church they vvere usually done in Israell and the Primitiue Churches openly vvith the Churches knovvledge in a publike assemblie and as the nature of the cases and other circumstances required vvith their consent or approbation having this care that all should keep their place and performe their dueties according to the rules prescribed in the vvord of God Thus they had openly and publikely the vvord ministred Neh. 8 ch Jer. 7 and 26 chap. Act. 13 14 15. and 15 21. and 20 28. 1 Cor. 14 23 24. 1 Tim 1 3. and 3 15. and 4.13 the Passeover and the Lords supper celebrated 2 Chron. 30. and 35 ch â—â—â—r 10 16 17 18. and 11 18 20. c. the punishments and censures on sinners and malefactors inflicted Deut. 17 2 13. 21 18 21. Ioh. 16 2. 1 Cor. 5 3 4 5 13. 1 Tim. 5 20. The Elders in Israell sate and judged in the gates vvhere the people did and might come Deut. 21 18 21. 22 13-21 25.5 10. with Ruth 4.1 11. And afterward vvhen they lived under the Romanes or out of their owne countrey they sate judged in their councels or houses of judgement and inflicted punishment in their Synagogues Mat. 10 17. and 23 32. Luk. 6 22. and 21.12 Joh. 9 22. and 12 42. Act. 23 1 7. and 24 20 21. The children of Israell on this side Iorden heare and send to the children of Reuben Gad and Manasseh about the Altar vvhich they set up in the borders of Iordan Josh 22.11 33. The people were assembled when reformation of strange mariages was to be made Ezra 10 ch Praise is giuen to God in the congregation of the people and assemblie of the Elders Psal 137.32 The high Priest and the Elders of the nation and the Priests and the other people of the Iewes send letters to the Lacedemonians 1 Mach. 12 6. Lysias also and king Antiochus send letters to the Counsell and the rest of the Ievves 2 Mach. 11 16 27. Ionathan calleth the Elders of the people together and consulteth with them about building strong holds in Iudea vvhereupon the people come together to build up the citie c. 1 Mach. 12 35 36.37 Likevvise in the primitiue churches and vvhiles the Apostles lived the church sendeth forth some for the further instructioÌ„ or building up of others in the faith Act. 11.22 and 15.22.25.27 Publike controversies in religion are publikely heard disputed and determined Act. 11 2 18. and 15.2 22. vvith 16.4 and 17.1.2.3 and 21.18 22 25. Publike sinners are openly rebuked before aâ—â— and delivered to Sathan when the church is gathered together 1 Tim. 5.20 1 Cor. 5.3.4.5.11.12.13 compared vvith Deut. 17.2 7. Generall letters about publike affaires and occasions are written by the Apostles Elders and brethren Act. 15.23 Gal. 1.1.2 1 Cor. 16.3 They that are sent with letters or benevolence or upon other such occasions from one church to another are chosen or approved of the churches Act. 15.2.22.23 1 Cor. 16. â— and 2 Cor. 8.19 In vvhich severall cases and the like although some differences may be observed whereupon novv I insist not as namely that some of them are done vvith election according to the suffrages voyces of the people or other approbation some vvay signified others or them are decreed by the Elders publikly denounced or executed c. yet notwithstanding this point the manner of dealing aforesaid is duly and carefully to be regarded And that the more inasmuch as in those times there were besides the Elders of the people the Prophets Priests in Israell the Apostles and Ministers in the Primitiue churches who if any at al might haue excluded the people in such cases or kept from them the knovvledge thereof if it had ben lavvfull so to doe specially seeing they had the Elders of the churches then present and consenting vvith them Which yet they would not doe though they vvere the messengers of the Lord of hostes the Prophets and Apostles of Christ the builders Maister-builders in the framing guyding establishing of the churches in the vvay and order appointed by the Lord. But now vvhat they might or vvould haue done if the people vvere refractarie or took to much upon them or were divided into parts and factions and vvould not consent nor rest or be obedient as they should that is another question vvhich here I treat not off Numb 16 ch 2 Chron. 26.16 20. Ier. 26.8 24. Act. 20.17.28 1 Cor. 4.21 and 11.18 c. 2 Cor. 12.20.21 and 13.1.2.8 1 Tim. 1.20 and 5.17.19.20.21 and 6.13.14 Tit. 2.15 Rev. 2.14.20 c. VI. Moreover not onely the Catholick but also everie particular Church in a right and due consideration is the church and city of God the body of Christ the kingdome of God the ground and pillar of truth the house of the living God c. Psa 87 3. Rev. 21 2. c.
c. And memorable is the example of Saul though a king who doing that vvhich pleased the people and seemed good in his own eyes contrarie to the word of God is therefore sharply reproved by Samuell the Prophet and severely punished by the Lord. 1 Sam. 15 13 24. V. Moreover the Scriptures alone are sufficient for the direction of the Pastours and other officers administration being giuen by inspiration of God and profitable for doctrine for reproof for correction for instructioÌ„ in righteousnes that the man of God may be perfit throughly furnished to everie good work 2 Tim. 3 15 16. Psa 19 7 8 9. And Christ himself vvho alone is the head and Lavvgiver of his church hath left sufficient direction in his vvord both for the faith and for the order of his church Neither may any men vvhosoever super ordeyn to his Testament nor any vvay disanull it or adde thereunto Mat. 28 18 19 20. Ephes 1 22 23. Col. 2 2 23. Esa 33 22. Heb. 3 1 2 3. and 12 25 29. with Gal. 3 15. and Rev. 22 18 19. VI. Otherwise the Pastors and other Officers of the Church should sinne not onely against God but also against themselues and against the Princes Prelates and people whomsoever whose prescription pleasure they should so follovv And that both in making them to be the Lords of our religion and in corrupting them or suffering them to be corrupted by themselues and others in religion and conversation and so to be in continual daunger to be seduced and dravven into errors heresies superstititions and iniquities c. Whereas the Ministers Officers of Christ should in all things be careful so to walk as they may be meanes and instruments under God to bring them to the obedience of Christ in this life and to eternall salvation by him in the life to come Ezec. 3 16 21. 33 1 9. Mark 8 34-38 1 Sam. 2 12 36. and 4 chap. 2 King 16 10 16. vvith 2 Chron. 28 23. Dan. 6 10 22. Psal 2 10 11 12. and 132 9 16. Deu. 33 8 9 10. 〈◊〉 1 17 18. Mal. 1 6 14. and 2 1 9. 1 Cor. 4 1 2. Gal. 1 10. 1 Tim. 4 16. VII Neyther should they els be blamed as they are for the neglect hereof if it vvere not their duetie in the povver of their office to performe and fulfill it in the Lord. Rev. 2 12 14 15 18 20. c. with 1 Sam. 3 13 14. and 2 12 36. Ezech. 13 and 33 and 34 ch Hos 4 6 8 9. Mal. 1 6 14. 2 1 9. and with 2 Chron. 26 16 20. Luk. 12 42 48. Act. 13 25. Col. 4 17. VIII Els also the ministers and other Officers of the church should not now at this time be as straitly bound to be faithfull to the Lord in their functions and in the ministration thereof * Heb. 3 1 2 3. 13 7 8 17. with Deu. 33 8 9.12 Mal. 1 6 14. and 2 7. as were the Priests and other Officers of Israel heretofore Nor as vvere †Act. 20 17 28 32. Cal. 4 17. 1 Tim. 6 13 14. 1 Pet. 1 1 4. Rev. 2 and 3 chap. the ministers other officers in the Primitiue churches vvhiles the Apostles lived Which is contrarie to the Scriptures IX Lastly they could not els discharge the dueties which God hath laid upon them so as to giue account thereof vvith comfort to God at that day vvhen the Lord vvill graciously revvard all such as haue ben faithfull unto him and severely punish them that haue dealt unfaithfully in his service and work committed unto them Mat. 25 14 30. 2 Cor. 5.9 10 11. 2 Tim. 4 1 2. Heb. 13 17. 1 Pet. 5 1-4 Dan. 12 3. Rev. 2 10 22 16-20 Chrysostome speaking to those that ministred the communion saith No small punishment hangeth over you if knowing any man to be wicked you suffer him to be partaker of this Table His blood shal be required at your hands If he be a Captain a Consul or a crowned King that commeth unworthily forbid him and keepe him off thy power is greater then his And againe I will yeeld my life rather then the Lords body to any unworthy person and suffer my blood to be shed before I will grace that sacred blood to any but to him that is worthy Chrysost homil 83. in Mat 26. Many the like things about the Sacraments and censures might be shewed out of the auncient writers But to let them alone the Scripture is evident and undeniable that Iehojadah the Priest set porters at the gates of the Lords house that none vvhich vvas uncleane in any thing should enter in 2 Chron. 23 19. Also that Azariah the chief Priest and the other Priests with him vvould not suffer Vzziah the king of Iudah to burne incense to the Lord yea and vvhen he was stricken vvith leprosie thrust him out of the Temple 2 Chron. 26 16 20. Thus the Apostle likewise chargeth Timothee before God and the Lord Iesus Christ and the elect Angels that he obserue the things prescribed in that Epistle without preferring one before another and vvithout partialitie 1 Tim. 5.21 And that he should keep this commandement without spot and unrebukeable untill the appearing of our Lord Jesus Christ 1 Tim. 6 13 14. Which Timmothee could not doe in his owne person being but to serue his time and then to depart out of this life but thus the Apostle taught that those coÌ„mandements vvere prescribed not for him onely but for those also that should succeed afterward in the ministerie government of the church untill the appearing of Christ our Lord euen to the ende of the world Which yet further appeareth in that Christ doeth so plainly and particularly blame the Angels and Pastors of the Churches in Asia because they â—uffered false teachers and corrupt livers in the churches and did not restreine and represse them as they ought to haue done according to the duetie and power of the office laid upon them by the Lord. Rev. 2 14 20 c. with Act. 20 17 28 30. 1 Tim. 1 3. and 5 17 25. and 6 13 14. Tit. 2 15. But of these things I haue spoken before and shall haue occasion hereafter to note somewhat more againe thereabout CHAPTER V. Touching the distinction of the Pastors and Teachers offices VVHether vve should not in * I speak not here of Schooles or Vniversities in particular the church put difference betvveen the Pastors and Teachers offices I. Because the Pastors and Teachers now in the church are ansvverable to the Priests and †The Leviticall teachers Levites in Israell for sundry things of perpetual equitie and moralitie and are sometimes by the Prophets accordingly styled and signified by their names Esa 66 21. compared with Ephes 4 11 12. Rom. 12 7 8. 15 16. 1 Cor. 9 13 14. And al acknowledge that the Priests and Levites had not the same peculiar
or others that are not tyed to any particular churches I leaue it to be considered discussed by the vvord of God vvhether such be not sometimes raised up of God extraordinarily or having an ordinarie calling may upon speciall occasion be sent out by Princes as of old was done by Iehoshaphat king of Iudah or be called and allovved to teach by the Vniversities and Governors thereof or designed by particular churches or approved by the Pastors and Presbyteries of one or moe churches or by some other good and lawfull meanes be admitted appointed to the performance of the duties aforesaid according to the rules and examples had in the vvord of God 1 King 19 16. Amos 7 14 15. Mat. 9 36 37 38. and 21 23 25 34 36. Luke 1.17 2 Chron. 17.7.8.9 Sal. Song 8.1.2 or 8.9 Acts 8.4.14.26 and 11.19.22 and 13.1.2.3 1 Tim. 4.14 with 2 Tim. 1.6 and 2.2 Revel 11.3.4.10 and 18.24 Some write †M. Brou on Rev. 11. p. 108. 109 that among the Ievves such as vvere taken to be Doctors or Teachers for to teach the people were first held to be very learned and that then some of the Sanedrin laid their hands upon such a one and said Rabbi take thou authoritie to teach what is bound and vvhat is loose Maymon in Sanedrin And then might Christ vvell haue reference thereunto Mat. 16 19. and John 20 23. Which point I thought good here to note downe and to leaue it to further observation As also vvhether some like course may not or should not still be used for the orderly calling of Teachers and ministers to the office and work of the ministerie in the time of the Gospell And finally vvhat may be intended by those words of the Prophet vvhere Esay prophecying of the time of the Gospell and calling of the Gentiles bringeth in the Lord speaking thus And I will also take of them of the Gentiles for Priests and for Levites saith the Lord. c. Esa 66.21 22. Where all the vvords are vvell to be observed when he saith And also I will take saith the Lord of the Gentiles for Priests and for Levites c. For in deed the Lord himself took the Priests and Levites out of the tribes of Israel to be the ministers of the Sanctuarie and to minister therein still on age after age one after another untill the time of correction at Christs comming Exod. 28 and 29. Lev. 8. and 9. Numb 8. Deut. 10.8 and 33.8 11. 1 Chron. 15 2 3 24. 2 Chron. 29.4 11. with Heb. 9.6 10. c. Whereas the ruling Elders and Governors vvere then at first appointed to be chosen by the people Deut. 1.9.13 and 16.18 And vvhat also by the Apostles speach vvhen speaking likevvise of the ministeriall offices of the Gospell he saith that Christ ascending up on high gaue gifts unto men And that he gaue some Apostles some Prophets and some Euangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the ministerie for the edifying of the body of Christ till we all come into the unitie of the faith and of the knovvledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnes of Christ Ephes 4.11.12.13 Where likewise there is no mention of the ruling Elders as not being appointed for the vvork of the ministerie and being also before plainly ynough and sufficiently designed in the Elders of the church of Israell But the speach here is onely of the ministers of the Gospell vvhere again al the words are to be observed both touching the giver Christ himself ver 1 and 11. and the severall offices of ministerie giuen ver 11. the use ver 12. vvith the durance and continuance of them ver 13. For although the offices of the Apostles Prophets and Euagelists be not novv in any particular mens persons as they were then yet the fruit of them abideth still and is perpetuall in their writings and labors in the foundation layd once for all and in the plantation of the churches according to the ordinance of Christ Mat. 28.18.19.20 John 15.16 1 Cor. 3.10.11 and 4.9.10 Eph. 2 20. and 3 5 6 7. and 4 8 13. 1 Tim. 3 1 15. and 6 13 14. 2 Tim. 2 2. Rev. 21 14 19 20. And the offices of Pastors and Teachers answerable to the Priests and Levites in Israell Esa 66 21. Ier. 33 18 22. are still to endure in the church for the work of the ministerie age after age to the end of the vvorld And vvhether therefore the Lord hath not still preserved his ministerie though corrupted as he hath also done his seale of Baptisme through the corruptest times that ordinarily such a calling should alvvay be had thereunto of al Pastors and Teachers as we may be assured it is derived from Christ himself by the Apostles Euangelists and other ministers of Christ from the beginning unto this day and shall likewise still be continued untill the appearing of our Lord Iesus Christ Ephes 4 11 12 13. compared with Esa 66 21 22. and 59 21. Jer. 33 18 22. and vvith Mat. 28 18 19 20. Act. 14 23. and 20 17 28. 1 Tim. 3 1 15. and 5 22. and 6 13 14. 2 Tim. 2 2. Tit. 1 5. Heb. 12 28. 1 Pet. 5 1-4 Rev 1 4 11 19 20. 2 1 8. c. and 7 16 ch and 10 7 11. and 11 10 11 12. and 14 6 18. and 18 24. and 21 and 22 chap. CHAPTER VIII Touching the exercise of Prophecy VVHether in the churches vvhere there are men indued vvith fitte gifts there should not be had the exercise of Prophecy for interpreting of the Scriptures disputing of points of religion propounding of objections ansvvering of questions fitly and needfully made and such other good uses profitable for the church and the edification thereof in the truth vvhich is according to godlines And this exercise also to be done not onely by the Ministers of the vvord Specially such as employ themselues in the study of the Scriptures but by others also having gifts that are fit and able thereunto Yet alvvaies so as al things be done decently and in order Rom. 12.6 and 1 Thes 5 20. compared vvith 1 Cor. 12 7. and 14 chap. Luke 2 46 47. with Ioh. 7 14 15. 1 Pet. 4 10 11. 2 Tim. 2 2 15 16 23. vvith Act. 15 1 2 6 7 22.32 and 17 2 3. and 18 4 26. and 19 8 9 10. Mat. 13 52. Also 1 Sam. 10 5 10 12. and 19 20 21 23. 2 King 2 3 5 7. and 4 38. and 5 22. and 6 1. Amos 7 14. with 1 Cor. 14 1 40. 1. Because this order and exercise vvas in Israell and in the primitiue churches Luke 2 46 47. Act. 17 1 2 3. and 18 1 4 24 26. and 19 1 8 9 10. vvith Rom. 12 6. 1 Cor. 12 7. and 14 ch 1 Thes 5 19 20. 1 Tim. 1 3 4. and 2 Tim.
30. and 34. and 36 ch 2 King 23 ch And consider herewithall the lavv touching the Proselytes Exo. 12 â—8 c. But on the other hand also for the better finding out of the truth let us obserue whether the children of those that were uncleane in Israell Lepers or others vvere not to be circumcised the eight day notwithstanding the parents uncleannes aswell as other children among them Gen. 17 12 14. Lev. 12 2 3. Joh. 7 22 23. with 2 King 5 27. 2 Chron. 26 21. Lev. 13 3. and 15 2. Numb 5 2 3 4. and 19 11. Deut. 24 8 9. And whether the fact of Christ receiving and blessing the litle children which were brought unto him that he might put his hands upon them and pray will not also warrant us to receiue and baptise the litle children of Christians that are brought unto us to be baptised and to be prayed for or blessed Specially considering that Christ was displeased at his disciples vvho would haue hindered it and said unto them Suffer litle children to come unto me and forbid them not for of such is the kingdome of God Where that speciall reason alledged by Christ and ground whereupon he did it is in like sort wel to be observed Mat. 19 13 14 15. Mar. 10 13 16. Luke 18 15 16. Of vvhich also upon other occasion I haue spoken here before in the first Treatise chap. 1. pag. 22 23. CHAPTER X. Touching the manner of the administration of the Sacraments Also touching the Crosse in Baptisme and kneeling at the Lords Supper c. VVHether the Sacraments ought not to be administred and received according to the simplicity of the Gospel without any vain inventions of men or corrupt abuses thereabout Exod. 20 4 5 6. with Mat. 28 18 19 20. and 1 Cor. 11 23 26. 2 Cor. 11 3. Lev. 10 1. Esa 1 12. Heb. 12 25 26 29. Gal. 3 15. Col. 2 23. 2 Tim. 3 16 17. Rev. 22 18 19. 1. Because els there is transgression of the commandement and ordinance of God Exod. 20 4 5 6. with Mat. 28 19 20. and 1 Cor. 11 23 24 25. 2. And the Lord is thereby provoked to vvrath and stirred up to punish such transgression Exod. 20 5. with 1 Cor. 11 20 30. Lev. 10 1 2 3. 1 Chr. 13 9 10. Psal 119 21 101 113.128 Ezech. 23 41 49. and 43 7 8. Mal. 2 1 9. 3. The people of God are bound in the administration of the Sacraments asvvell as in other dueties of the service of God to worship 〈◊〉 onely according as himself hath prescribed in his word Lincol. Ministers Abrid excep 2. arg 2. Survey of the Book of common praier Qu. 99. p. 97. 98. and therefore to renounce and forsake al superstition and idolatrous inventions of men in Gods vvorship al humane ceremonies of mystical signification al parts and parcels of the Beasts mark whatsoever and carefully to keepe the commandements of God and faith of Iesus Christ Exo. 20 4 5 6. with Rev. 14 9 12. and 18 4. and 22 18 19. 2 Cor. 6 17. Ephes 5 11. Esa 30 22. Psal 119 101 113 128. Mat. 15 7 8 9. 4. Thus shall vve also follovv the example of the godly and faithfull servants of God that haue ben before us 1 Cor. 4 1 2. and 11 1 2 23. Gal. 1. 10 11 12. Num. 9 1 5. Exod. 39 43. with Heb. 3.1.2 Ioh. 12.49.50 Luke 1.5.6 8.9 1 Tim. 6.13.14 2 Pet. 1.16 c. 5. Els it should argue the Scriptures to be insufficient for directing the church in the use and ministration of the holy things of God Contrary to 2 Tim. 3.16.17 1 Cor. 4.1.2 1 Tim. 3.15 and 6.3.13.14 with Exod. 20.4.5.6 6. Finally what end els would there be in the Church of mens precepts nevv administrations strange vvorship voluntarie religion Antichristian apostasie c. Esa 29.13 Mat. 15.9 Col. 2.8.18.22.23 2 Thes 2.3.4 with Num. 15 38 39 40. Deut. 4 2. and 12.32 Hereby then may appeare hovv corrupt the use is of the signe of the crosse in baptisme of kneeling and uncovering the head at the Lords supper in the act of receiving of reading prayers out of a book at the ministration of the Sacraments and the like things which the Scripture prescribeth not but men haue taken up of themselues thus breaking the second commandement and joyning their posts and thresholds with the Lords Exod. 20 4 5 6. with Lev. 10.1 Deu. 12 32. Psal 119.128 2 King 16.10.11 16. Ezech. 43 7 8. Mar. 7 3 9. Col. 2.18.22.23 Besides that thus men are dravven from the simplicitie and synceritie of the practise used by Christ and his Apostles vvho sate when they eate and drank and did not then uncover their heads any more then before neyther made a crosse vvhen they baptised nor read their prayers out of books c. Mat. 26 20. c. and 28 18.19.20 with 1 Cor. 10 16 17 18. and 11 23. c. And finally that these are parte of the reliques monuments yet remayning of the apostasie of Antichrist the man of sinne Which therefore ought to be refused and witnessed against by word and deed 2 Thes 2 3 4. Whereof I need not vvrite more particularly but onely leaue the Reader to apply the former reasons and the like to these and other such corruptions yet reteyned among them Concerning which they that vvould see more may read the treatises that haue ben heretofore purposely vvritten hereabout Namely M. Parkers Scholasticall discourse against Symbolizing with Antichrist in ceremonies especially in the signe of the crosse Where in ten several chapters he treateth of the breach of all the Ten commandements thereby Also A litle treatise touching kneeling at the Lords Supper in the act of receiving Moreover The Trial of subscription And The Lincolne Ministers Abridgment of the reasons why they refuse Subscription and Conformitie The Survey of the Book of common prayer And M. Greenvvoods and other treatises of book-prayer About vvhich also see here before chap. 1. pag. 245. c. CHAPTER XI Of the disposing blessing breaking distributing of the bread and wine VVHether vve should not at the celebration of the Lords Supper set the bread and cup upon a Table so with thanksgiving first blesse the bread and then break it in the sight of the church and so distribute it being broken and then after the distribution thereof to all the communicants to take the cup also and to blesse and distribute it in like sort 1 Cor. 10.16.21 and 11.20 34. Mat. 26 26 27. with Lev. 24.5 9. Ezech. 44.15.16 1. Because at the first celebration and institution of the Lords Supper this order vvas observed as vve may see Mat. 26.26.27 Mark 14 22 23. Luke 22.19 20. with Mat. 28 20. And the same maner also kept by the Apostles afterward as may be gathered by that vvhich is written 1 Cor. 10 16 21. and 11.23 26. 2. The breaking of the bread doth not onely serue for the
the church are not committed to the Elders 19. That the Saints as kings rule the visible Church 20. That the Eldership is not the head in respect of the other brethren as Paul speaketh of the head 1 Cor. 12 21. 21. That the people are Rulers properly and the Governours of the Elders 22. That persons will not accept of the admonitions giuen by the Pastour or other Elders but say if the Church admonish them they will rest 23. That they wil not giue honour to such erroneous government 24. That the Ministers and Officers of the church are forreigne Ministers a forreigne ayde and assistance an unnaturall monstrous and adulterous interposition 25. That ecclesiastical officers haue not offices of authority 26. That the order of Saints or Saintship in the church is an order superiour unto and aboue the order of Officers or of Bishoprick or Eldership 27. That the order of Saints is an order of kings which is the highest order in the church sitting upon the thrones of David for judgement 28. That Suspension is a corruption and devise of men 29. That the Church of Israell had not power to cast out offenders 30. That if there were amongst the Ievves in Christs time a distinct ordinance of excommunication ecclesiasticall it vvas a Ievvish devise without ground of the Scriptures 31. That no good writers use the vvord ECCLESIA for the Congregation of Elders As if the Septuagint were not good vvriters or that this may not be a Synechdochicall speach as there are many in the Scriptures Gen. 3 20. and 9 6. Exod. 20 18 19. with Deu. 5 23. Lev. 9 1 3. in the Septuagint 1 Sam. 8.4 7. c. 2 Sam. 7 7. with 1 Chron. 17 6. Mar. 16 15. Col. 1 23. Iohn 9 22. c. or that GHNIDTAH were not the word used in the Syriack or that it were never used for the assembly of governors 32. That this place may be understood †The Prelates c. of one alone as of the Pastour or Bishop 33. That by these opinions Gods ordinance of the Synedrion Consistorie or Presbyterie is lost and abrogated 34. And the difference between the Synedria or the Councils and the Synagogues annihilated or taken avvay 35 That seeing the Elders are not called ARCHONTES in all the New Testament therefore they are not to rule the church of God 36. That if the Elders be stewards onely over the servants and not Lords over the vvife the church then is not the church to obey or submit unto them And that therefore it is a fallacie a conjunctione divisione to reason thus All the particular members must obey the Elders in their lavvfull instructions their wholsome admonitions severally Ergo the vvhole body or whole flock must joyntly obey the voice of the Elders c. These and other like errours false doctrines and sinfull courses haue ben conceived and urged by divers not all by any one but some by one some by others their toungues being exceedingly divided among themselues about these things By vvhich also may appeare how needfull it is to search out the meaning of this Scripture and carefully to obserue it still looking unto Israell and to the right understanding thereof what we can And this the more considering that †M. Ains his followers c some are so very peremptorie stifly conceited in their opinions concerning these things as they fear not to make schismaticall divisions and notorious scandals thereabout contrarie to the doctrine vvhich vve haue learned of the Prophets and Apostles For vvhich cause they are to be marked and avoyded of all that loue the trueth and seeke their conversion and amendement Rom. 16 17. with 1 Cor. 11 18 19. Gal. 5 19 20. Ephes 5 11. Iude ver 19. CHAPTER XX. Of the maintenance of the Ministers and other officers of the church VVHether it be not the duty of all Churches and of the members thereof every one according to their abilitie to giue maintenance unto their Ministers and as there is occasion to the Elders also that rule the church to the Deacons Deaconesses that serue minister therein 1 Cor. 9 7 14. Gal. 6 6. Rom. 15 27. 1 Thes 5 12 13. 1 Tim. 5 3 17 18. compared with Exod. 20 12. Prov. 3 9 10. Lev. 24 8 9 Num. 18 8 32. Deu. 12 19. and 16 16 17. and 18 1 8. Josh 21 ch 1 Sam. 9 6 7 8. 2 King 4 8 9 10 22 23 42 Luke 8 1 2 3. and 21 1 4. 2 Chron. 31 2 21. Neh. 10 32 39 Esa 30 20 24. Ezec. 44 28 29 30. Mal. 3 8 9 10. 1. Because the Lord hath ordeyned that so it should be 1 Cor. 9 13 14. Gal. 6 6. 1 Thes 5 13. 1 Tim. 5 3 17 18. compared with Numb 18 8 32. Deu. 18. 1 5. and 25 4. 2 Chron. 31 2 21. 2. And thus we shall honour the Lord vvith our substance which hath the promise of blessing from the Lord. Prov. 3 9 10. Ezec. 44 30. Mal. 3 8 12. with Exod. 20.12 and 1 Tim. 5 17. 3. Besides that it is no great thing but our duty to minister unto them in carnall things of whose spirituall things vve are made partakers 1 Cor. 9 11. Rom. 15 27. Gal. 6 6. 1 Thes 5 13. 4. Yea vvho planteth a vineyard and eateth not of the fruit thereof Or who fedeth a flock eateth not of the milk of the flock 1 Cor. 9 7. c. 5. Finally the Apostle teacheth expressely Let the Elders that rule well be counted worthy of double honour especially they who labour in the word and doctrine For the Scripture saith Thou shalt not mousell the oxe that treadeth out the corne and The labourer is vvorthy of his reward 1 Tim. 5 17 18. vvith Deu. 25 4. 1 Cor. 9 8 9 10. Mat. 10 10. But vvhere any churches are poore and not able to maintaine themselues their Officers or poore among them that there they should be holpen by other churches of better meanes and greater abilitie according to their several estate and occasions 2 Cor. 8 and 9 cha Act. 11 27 30. Rom. 15 25 26 27. Gal. 2 9 10. and 6 10. Phil. 4 10 19. together vvith the Scriptures aforesaid It doth in deed lye also upon Kings and all other Magistrates within their dominions cities jurisdictions to haue special care of the estate of the ministers and churches under them as of all other duties concerning religion apperteyning unto them after the example of Hezekiah king of Iudah and Nehemiah the Prince and other the like 2 Chron. 31 2 21. vvith 29 and 30 chap. Nehem. 10 32 39. and 12 44 47. and 13 10 14. vvith Deu. 17 18 19 20. Yet notvvithstanding this should not hinder the foresaid duty of the churches and people themselues but should rather further it and that not onely in affording help where there is want but also in requiring of such as are able that this
by the vvord of God and prayer as the Apostle speaketh in another case of meates vvhich in another respect also he speaketh off together vvith mariage 1 Tim. 4.4.5 And vvhether the solemnization of mariage should not therefore be done by the Fathers or Tutors of the parties maried or by the civill Magistrate rather then by the Ministers as a part of their ecclesiasticall administration Gen. 2 22.23.24 and 29.21.22 Ruth 4 1 13. 1 Cor. 7 2. Heb. 13 4. with 2 Tim. 3 16 17. 1. Because we find not in the Scriptures that it is a part of the ecclesiasticall administration layd upon the Ministers by the vvord of God as a peculiar dutie of their Ministerie Or if it were then should the parents and Magistrates offend taking upon them to doe a speciall vvork of the Ministerie vvhensoever they should joyne any together in the band of mariage The contrarie whereof may appeare by the foresaid places of Scripture and other the like 2. And it appeareth that of old it might be done by the Fathers Tutors or civill Magistrates Gen. 29 21 22. and 41 45. Ruth 4 1 13. with Heb. 13 4. And there is no Law giuen since to the contrarie 3. Moreover Mariage is honourable among all and the bed undefiled And the very nature and institution of Mariage is such as it apperteyneth unto all and not onely to the members of the church but unto al others of whatsoever religion or cōdition they be euen to the Turkes and Pagans c. Heb. 13.4 1 Cor. 7.2.12.13 Luke 9.60 Gen. 39.1.9 c. 4. Els vvhere there were not the Ministers and Churches of Christ there could not be had any lawful mariages as among the Heathens c. The contrarie whereof may be seen Heb. 13 4. compared vvith Gen. 39.1.9 Ester 1.9.17.20 Mat. 27.19 5. And the Papists who think that Matrimonie is a Sacrament are the more confirmed in their errour vvhiles they see that the solemnization thereof is by the Protestants annexed to the Ministerie of the vvord and required to be done of the Ministers in the churches meetings by a prescribed Leitourgie as if it were a part or peculiar duety of their ecclesiasticall ministration But if that it be not so required as a peculiar duty of the Ministerie thē on the other hand consider vvhether it may not also be solemnized by the Ministers asvvell as by others and a blessing by them be pronounced upon the maried persons so as it be not imposed upon them as of necessitie nor observed vvith superstition CHAPTER XXIII Of the generall duety of all Churches and people in these parts concerning Religion VVHether we ought not to leaue the present estate of the church of Rome and to returne againe to the auncient estate of the same Church and of the other primitiue churches in the integrity thereof as they vvere first planted by the Apostles And then also Whether al churches and people vvithout exception are not bound to receiue and submit unto that Faith in religion and to that constitution Ministerie worship order of the church vvhich Christ as Lord king hath appointed thereunto and not to any other devised by Man vvhatsoever Rom. 11.17 22. 2 Thes 2 3 4. and 1 Tim. 4 1 2 3. and 2 Tim. 3.1 5. and Revel 14.6 12. and 18.4 5 6. and 19 1 9. and 21 and 22 chap. compared with the Epistle to the Romanes and with Mat. 28 18 19 20. Act. 1 3. and 2 42. and 3 22 26. and 5 31. and 6 1 6. and 14 23. and 15 1 35. and 20 17 28. and 21 18 22. 1 Cor. 4 17. and 5 chap. and 10 16 17 18. and 11 chap. and 12 4 5 6 28. and 14 chap. Gal. 1 8 9. and 3 15. Ephes 4.4 13. Ihil 1 1. Col. 2.5.6.7 and 4.17 1 Thes 5.12.13.14 and the Epistles to Timothee and Titus Heb. 5 9. and 12.28 29. and 13.17 Iam. 5.14 1 Pet. 5.1 4. Iude ver 3. Rev. 2 and 3 chap. and 22.18.19 compared with Deu 4.1.2 and 12 32. Prov. 30.5.6 Sal. song 6.4 13. Ezech. 40 48 ch Ier. 6.16 Esa 60 12. Ioh. 3.36 and 14.6 1. Because the church of Rome was at first rightly set in the faith and way of Christ and is since fallen into great and deepe apostasie which the Lord hath begun to discover and consume by the light of his word and from vvhich he calleth all his people to returne to the auncient way to keepe the commandements of God and faith of Iesus Rom. 1 7 8. c. throughout that Epistle compared with 2 Thes 2 3 8. 1 Tim 4 1 2 3. Rev. 8 and 9 and 10 and 11 and 12 and 13 and 14 1 12. c. throughout the book of the Revelation with which also compare the Scriptures here noted before and other the like 2. The Lord also hath promised not onely to consume the man of sinne to condemne the vvhore of Rome and destroy the Beast and false Prophet that seduced the world but also to raise up his Church again to the former integritie and to set up the nevv and heauenly Ierusalem in the auncient beautie thereof Which all therefore should further what in us is and endeavour to attaine unto being assured that such as come nearest to the synceritie of the Primitiue Churches both in the faith and order thereof they are in the best estate and that the nearer and nearer vve come thereunto it is still the greater blessing of God upon us and the more acceptable to God and comfortable to our selues hovv ever it be with us othervvise for our estate and troubles in the vvorld as was also the lot of the Primitiue churches of old For vvhich see the Scriptures before alledged 3. The like may be observed in other such cases of apostasie that were in Israell heretofore hovv the vvoonted course of God still was to call his people from such estate to the auncient way of integrity wherein at first he had set them And that the godly haue also in their several ages and occasions ben carefull to hearken to the Lord and to returne and practise accordingly though some vvith more vveaknes and wants then others Hos 14 1 2 3. Amos 5 4 5 6. Jer. 6 16. Esa 8 11 20. and likewise in other of the Prophets compared vvith the historie of Israell in sundry ages and cases as with Iudg. 2 1 5 〈◊〉 1 Sam. 7 3 6. 1 King 12 26 33. and 13 and 14 ch c. with 2 Chro. 11 〈◊〉 6. and 14 15 17 29 34 ch with 2 King 22 23 ch Ezra 3 and 9 and 10 ch Nehem. 13 chap. 4. And there is still but one vvay of trueth and of the true service and syncere vvorship of God And that in Christ vvho onely is the vvay the truth and the life Joh. 14 6. and 17 17. And all are bound wholly continually to that faith vvhich was once for all giuen unto the Saints
next the holy place and where the Altar of burnt offring stood Lev. 6 16.26 1 King 6 36. and 7 12. 2 Chron. 4 9. Ezech 10 3. and 40 19 23 27. and 43 5. and 44 17 21 27. and 45 19. and the outward court for the people which joyned to the court of the Priests Ezec. 10 5. and 40 17 20 31. and 42 1. 44 19. 1 Kin 7 9. 2 Chro. 4 9. and 23 5. Esa 1 12. and 62 9. Psa 84 2 10. Jer. 19 14. and 26 2. Which outward Court is called the Temple oftentimes by the Euangelists vvhere there is mention of Christs preaching the peoples being in the Temple Luke 21 37 38. and 2 27 37. Iohn 18 20. Also Act. 2 46. and 3 1. and 5 20 21. and of Christs vvhipping of buyers sellers out of the Temple Mat. 21 12 13. Joh. 2 14 17. and that none might cary a vessel through the Temple and other the like Mar. 11 15 16 17. Where also may be noted how * Ariae Montan. Antiq. Iudâ—â— Ariel lib. 5. pag. 92 93. some write that after Salomons first building of the Temple the peoples Court vvhich at first was but one being common both for men and vvomen came in time to be severed with a partition into tvvo one for the men and the other for the women Also that without the courts aforesaid there was an other built vvhich they called CHOL that is profane whereinto the straungers of the Gentiles that professed not the name of Israell might come for to pray and the Ievves also that were unclean not yet purged according to the rite of the Sanctuarie Which †Graser Plaga Reg. in Apoc. 11. some think is here to be observed and to be applied hither for the better understanding of this Scripture Novv therefore as touching this Scripture Rev. 11 1 2. vvhether vve understand it more generally of the Christians and Christian Church vvith observation of differences among them as by the measuring of some and not measuring of other parts thereof may be considered or whether yet more specially we apply the latter clause of the Court city to the outvvard visible estate of the church and Christians held by Antichristians so making applicatioÌ„ of this last estate to the church of Rome and the Christians that are likevvise mynded every vvay it vvill follow that the estate of the said Church and Christians is to be looked upon esteemed according to the estate of the Temple at Ierusalem and particularly vvith reference to the Court and holy city giuen to “ So the Ievves for their impietie arâ— called the princes of Sodome people of Gomoriah Esa 1 2 3 4-10-12 the Gentiles and therefore is to be accounted the Church and city of God as the other vvere his court and city though polluted and defiled sundry waies yea so as the city that had ben faithful now became an harlot Esa 1 2 10 12 21. c. Ezech. 16 2 35. c. Dan. 11 31. c. Hovv yet more particularly to expound and apply the Temple the Altar the vvorshippers therein the Court the holy city c. would require a longer discourse and many haue vvritten vvell thereof in our ovvne tongue though vvith some difference of interpretation and application thereof So I shall need to note the lesse thereabout Thus much therefore onely I doe novv obserue for the present occasion here That first it be considered vvhether there be here any mention of the most holy place unles it be as ‡ M. Bright man on Rev. 11 1. some think included in the generall of the Temple of God or any reference thereunto because it vvas a type of heauen as the Apostle plainely teacheth Heb. 9 24. whereas here is the description of the estate of Gods church and people on earth Secondly whether by the Temple of God in this place may not be understood the holy place and figuratiuely the faithful Christians and more invvard Church of God so to speak invisible to men but seen and preserved by God that measured and sealed them for his like as the holy place vvas not open to the people but vvas for the Priests alone that ministred there before the Lord And likevvise by the altar and the vvorshippers in it to understand the Altar and Priests that offered thereupon vvorshipped God in the Sanctuarie and holy place figuratiuely noting the spirituall vvorship and mediation of Christ vvith the faithful Christians and vvorshippers made Priests unto God vvho wholly and onely relye upon Christ and in his mediation alone present themselues and their worship unto God to whom novv they are knowen though unto men unknovven or unregarded Thirdly by the Court without the Temple to understand the Court of the people called ‘ Ezec. 10 5. 1 King 7 9 12. 2 Chro. 4 9. the outward court the great Court * Ariae Montan. Antiq. Judaic lib. 5 pag. 92. the Court of Israel noting in figure the visible Church and Christians though some Copies also here read it the Court that is within the Temple which was the court of the Priests exempting the court it self from the Altar and worshippers in it before spoken off and †Graser in Rev 11 2. others take it of the outmost court of all called CHOL that is profane vvhither both the heathen that came to pray the Iewes that vvere uncleane might come as is aforesaid noting figuratiuely the visible estate of Christians corrupted sundry wayes defiled And by the holy city to understand the city of Ierusalem noting ‡ Ezec. 45 1 7. 48 8 35. in figure eyther †Psa 122 2 3 4. Esa 1 21. and 48. 2. Ezec. 42 20. Mat. 4 5. the visible church and outward estate of Christians more generally or * Esa 1 26 52 1. 60 14 21 22. such as are truly godly in deed Gods holy Church more particularly Fourthly by the Gentiles to understand not heathens alone as Antiochus c. but the sinfull rebellious Ievves called the rulers of Sodome people of Gomorrah Esa 1 10. so figuratiuely noting profane and wicked Christians the Antichristian hierarchie Locusts spoken off Rev. 9 1 11. And by their having of the court giuen unto theÌ„ their treading of the holy city two and fourty moneths to understand in one respect their having possessing of the visible face of the Christian church frequenting conversing dominering therein in another respect their afflicting of Gods holy church and faithfull ones 1260 yeeres or the time appointed by God Rev. 11 2 3. Which ‘ M. Bright man on Rev. 11 2 3 c. some think taking it in the first sence or respect did begin in Constantines time when the Church came to haue a generall peace freedome from the persecutions whereunto it had ben subject three hundred yeres before and did together with the peace grow sundry
waies far more cold corrupt in religion thē formerly had ben Where furthermore and in the verses follovving among other things come these particulars to be observed 1. That the faithfull Christians should be much fevver then the outvvard professing Christians vvho grew novv into apostasie deeper and deeper and so the inner church to be much lesser then the outvvard visible church of Christians like as the holy place vvith the Altar vvas far lesser then the court and city and the Priests that worshipped vvithin far fewer then the people that resorted to the Court and City vvithout To vvhich purpose also may be observed in the Prophet Esay hovv the Ievves professing religion flocked by heaps to the house of God bringing a multitude of sacrifices to the Lord frequenting his Courts and City continually when as now the daughter of Zion the faithfull church of the sealed and elect was left as a cottage in a vineyarde as a lodge in a Cucumber garden as a besieged City so as if the Lord of Hosts had not left them a feed a very small remnant they should haue ben as Sodome and Gomorrah utterly cut off and destroyed Esa 1 2 8 12. c. II. That the foresaid syncere Christians were as it vvere hid though knovven approved kept by the Lord in respect of the outvvard professing Christians that were open and knowen abroad unto men as the inward parts of the Temple were more hid and secret in respect of the outward Court and City that vvere patent to the view and accesse of al. III. That some had entrance accesse into the more invvard church so to call it through the way and estate of the outvvard and visible Church though ‘ Note this also for baptisme the sacrament of entrance into the church had in times of apostasie now held and frequented by the Hierarchie and Christians in apostasie like as the entrance and passage into the more inward parts of the Temple was through the City and Court that was vvithout though now giuen to the Gentiles the Iew Princes and people of Sodome and Gomorrah and by them trode upon as is aforesaid IIII. That as among the Ievves * Psal 59 3 4 5. 54 3 5. with Esa 1 2 10. c such as were tretcherous apostate persecuting strong prevayling outwardly were of old called Gentiles or heathens so now among the Christians such also as are tretcherous apostate persecuting mighty and outvvardly prevayling are likewise here called heathens or Gentiles V. That God in this estate stirred up among and against them his witnesses few yet sufficient seeing they are tvvo and are also strengthned sanctified directed preserved heard and blessed of the Lord as were †Rev. 11 4 with Zac. 3 4 ch Ioshua and Zerubbabel tvvo Oliue trees and two candlesticks in one respect ‡ Rev. 11.5 6. with Ex. 7 19. c. Numb 16 15 c. Moses and Aaron ‘ 1 Kin. 17 1. 18 19 9 17. 21.17 18 24. 1 King 1 10 12 17. and 2 9 23 24. 3. 5 6 7 8 9 13 14 21 Luk. 4 24 25 26 27. Rom. 11 1 5. Jam. 5 17 18. Eliah and Elisha in other respects to vvhom here may reference be made or as “ M. Forbis on Rev. 11 s 3. some think also to the faythful witnesses of the trueth that were among the Iewes when Antiochus persecuted them and profaned the Temple and vvorship of God Dan. 7 8 25 and 8 9 14. and 11 31 39. and 12 7 10. This also is fitly applied to the old and New Testamēt c by M. Bright Napeir c. VI. That †Rev. 11 7 12. with 14 9 12. and Col. 2 5. these vvitnesses being stayn by the beast the Antichristian hierarchie and Locusts aforesaid and their corps lying unburied in the street of the great city Babylon spiritually called Sodome Egypt where also our Lord was crucified and thus beheld of the people and nations to the great rejoycing of them that dvvell on the earth yet then aftervvard at the time appointed they stand upon their feet againe being revived by the power spirit of God as * Luk. 1 13 17. with Mal. 4 5. Matt. 11 14. and 17 10 13. Iohn Baptist in spirit povver was Elias †Ezec. 37. 1 10. the dead bones in Ezechiel vvere revived and stood up on their feet againe as ‘ Gen. 4 25 God gaue Sheth to Eue another seed in stead of Abell vvhom Cain slevv and so are called up into heauen being novv by the favour and power of God freed from the earth of Antichrists apostasie separated from communiō therewith to enjoy the heauenly estate and benefit of the faith and order of Christ wherein the churches at first were set by the Apostles VII Where note that by heauen in this book of the Revelat. is often meant the more syncere intire and heauenly estate of the church for the faith vvorship and order thereof and by the Earth the degenerate corrupt and earthly estate thereof in apostasie Also that as by degrees the church did degenerate and not all at once so also the restauration thereof is not all performed at once but proceeds on by degrees as we may obserue a different condition of these witnesses themselues in their first testimonie and in their revived estate and aftervvard again in the 14 chap. which may be a further explication of this the Angels there spoken off ‘ Rev. 14 6 8 9. proceed still one of them further then another and †v. 9 c. the third calleth more directly and earnestly for separation and utter leaving of the Beast his worship and marks then did the first and second and then afterward the other Angels there spoken of are said to come one of them “ ver 15. out of the Temple and another * ver 17. out of the Temple which is in heauen the Scripture thus shewing how the trueth is manifested and proceedeth on by degrees and hovv the faithfull are brought by the Gospell from yeelding homage unto the Hierarchie of Antichrist and grovv up more and more to haue the Temple in heauen the Church in her heauenly open and syncere estate as it was before the earthly corruptions apostasie grew upon it VIII That the event of things performed accordingly may the more confirme us that liue in this age hereabout inasmuch as now we know that ‘ Guiliel de Sancto amo re Marcilius Patuvius Dante 's Fracisc Petrarcha Eckhardu◠John Wicleff c. the former Angels and vvitnesses of old though godly men and Martyrs yet continued themselues many of them in the apostate church of Rome and other churches that were corrupted with the like apostasy preaching the Gospell unto among them calling them from idolatrie denouncing the fall of Babylon c. vvhereas the * Luther Viret Calvin