26 26 27 28 and 1 Cor. 11 23 28. VIII And there is likewise †Ephe. 4 4.5 6. one Baptisme as there is ‡ 1 Cor. 12 13. and 10 1 2. with Exo. 12 37. 1 Pet. 3 20 21. with Gen. 7 1. Gal. 3 8 27 28 29. one bodie and * 1 Tim. 2 5. Joh. 10 16. one Mediator and confirmer of one covenant of grace to the faithful their seed in al ages So as therefore “ Act. 2 38 39. Psal 100 3 5. Ephe. 1 22 23. and 2 19 22. 5 23 25 26 27 32. one the same baptisme perteyneth to the children of the faithfull together with the parents themselues as they are also of one and the same bodie with them having one and the same Mediatour ratifyer of Gods covenant of grace unto them euen Iesus Christ the head and Saviour of his Church which is his bodie the fulnes of him that filleth al in al things IX Besides that the Children of Beleevers being under the covenant of God and perteyning to Christ and to his church and kingdome they are therefore now to be distinguished from the children of unbeleevers by a signe of difference and consequently by baptisme as the children of the faythfull were of old by circumcision Otherwise there should now be a greater confusion without difference betvveen the church the vvorld then vvas heretofore and the children of beleevers vvhich the Apostle sayth are holy should be brought into one and the same ranke estate vvith the uncleane children and seed of unbeleevers Contrary to the Apostles doctrine 1 Cor. 7 14. compared with Matth. 19 14. and Esa 52 1. Judg. 14 3 1 Sam. 14 6. and 17 36. 2 Cor. 6 14 15 16 17 18. X. Els also the grace of God to his people should novv since Christ his comming in the flesh be lessened and straitned more then it vvas before the comfort confirmation of the faithfull for themselues their children should not novv be so great and so fully ratified by Christ as formerly it vvas and vve should not novv be so compleete and throughly furnished in Christ as they aforetime vvere Finally by their opinion being vvell observed it vvould follovve that neyther the Scriptures haue giuen assurance of the recalling of the Ievves nor the Apostles sufficiently ansvvered such as urged circumcision upon the Gentiles c. Which things to affirme or admit is highly to derogate from the grace of God the fulnesse of Christ and his Gospell the comfort of Christians the sure hope of the ingraffing againe of the Ievves the faithfulnes of the Apostles and sufficiency of their doctrine recorded in the Scriptures And so contrarie to that vvhich is vvritten Col. 2 8 12. Rom 4 11 24. and 11 11 36. and 15 4. Gen. 7 1. with 1 Pet. 3 18 22. 1 Cor. 1 16. and 10 1 4. Luke 19 9. Esa 49 6. Act. 15 1 31 and 16 15 33. and 26 6 7.22 23. Gal. 1 6 9. and 3 8 29. Ephes 2 18 19. Hebr. 13 8. Rev. 13 8. and 14 6 and 21 3 9 10 11 12. c. OBJECTION I. But the Anabaptists still object Why then is there not in the New Testament mention of some child by name that was baptized ANSWER 1. The particular mention of anie such by name needed not to be in the nevv Testament because the commandement of sealing children vvith the signe of Gods covenant vvas before in Israel and is a morall perpetuall ordinance of God as vvas shevved here before Pag. 1. and appeareth likewise in the books of the old Testament where some children by name that vvere sealed vvith the signe of circumcision are particularly mentioned Gen. 21.4 Exod. 4 24 25 26. as some also be in the books of the Nevv Testament in Luke 1 59. and 2 21. And this point viz. that the Nevv Testament needed not repeat the things had in Israel vvhich vvere morall and perpetuall is the more to be noted because the due observation thereof cleareth not onely this matter in hand but divers other questions also about the sacraments and other things concerning the churches vvorshipp order government estate and course of life among Christians Which vvhile it hath not ben observed as it should â—â—ch errour and trouble about sundrie things in the Church among â—â—ristians hath risen and is still continued to the great hinderance of â—â—e trueth and dishnour of the Name of God The speciall things to be declared in the Nevv Testament vvere the â—â—hibiting of the Messiah in the flesh for the redemption of his people â—â—e opening of that mysterie of the incarnation of the Sonne of God his â—â—fferings death buriall resurrection ascension into heauen and sitâ—â—ng at the right hand of God the fulfilling and correction of the shaâ—â—vves and ceremonies of the Lavv the manifestation and establishâ—ent of such things as comming in stead thereof should not be shaken but endure to the end the spreading of the Gospell abroad in the vvorld and the opening of the mysterie of the Gentiles calling with such like things as may be seen in the histories of the Gospell vvritten by the Evangelists and particularly Matth. 1 1. c. Marke 1 1 2 c. Luke 1 2 3 4 c. and 24 44 48. Ioh. 20 31. Matt. 26 â—7 29. and 28 18 19 20. Iohn 19 30 36. And in the Acts of the Apostles And in their Epistles throughout Rom. 1 2 c. and 16 25 26. Galat. 4. chap. Ephes 4 5 6. Col. 1 25 26 27 28. and 2. chap. The Epistles to Timothee Titus and the Hebrewes 1 Pet. 5 12. Revel 2 24 25. and 19 9 10. c. Other things that vvere morall and formerly had in Israell needed not be repeated but still to be learned out of Moses and the Prophets and perpetually to be reteined Of vvhich sort this particular of sealing the children of beleevers is one 2 Timoth. 3 16 17. Luke 16 29 31. Rom. 15 4. 1 Cor. 4 6. Heb. 13 8. 2 Pet. 1 19. with Josh 1 8. Psal 119 142. Esa 8 20. Neyther doth it hinder that some morall things sometimes are repeated in the books of the Nevv Testament seeing that all such things are not repeated in the nevv as they are sette dovvne in the Old and sundrie reasons may be observed in sundrie places vvhere some are repeated or spoken off vvhy it vvas good and needfull so to doe Which were long to insist upon As in Matth. 5 21 44. and 9 13. and 18 15 â— 17. and 19 4 5 6 7 8 9. Marke 7 10 11 12 13. Luke 17 3. Act. 7 â—â— Rom. 13 7 8 9 10. 1 Cor. 6 9 10. and 10 7 8 9 10. Ephes 5 3 4 â—6 14. 1 Timoth. 1 8 9 10 11. and 5 17 18. Hebr. 12 5 14 15 16. and 13 1 2 3 4 5. Iam. 2 8 9 10 11 12. 1 Pet. 1 15 16 17. and 3 〈◊〉 c. Revel 2 14 20. and
cast out the Court vvhich is without the temple not measure it for it is giuen to the Gentiles Hence doeth M. Sm. gather that the Israelites which were woont to worship in the courts of the Lord did signifie the Gentiles that is the Antichristians and consequently the court must betoken Antichrists church and the vvorship Antichrists worship Thus one darke Scripture is alledged to overthrow the cleare doctrine that shineth throughout all the Prophets Yet euen this place it self mought haue taught him better For first the commandement †Rev. 11 1. to measure the Temple Altar and worshippers signified the restoring or repayring of Gods church and people after some destruction and desolation as the like visions shewed “ Ezec. 40 3 5. Zach. 2 1 2. to Ezekiell and Zacharie after the destruction of Salomons temple doe manifest Secondly whenas the Court and holy City was not measured here by Iohn as before by ‡ Ezec. 40 47. 48 30. Zach. 2 2. the other Prophets they were and as afterward †Rev. 21 15. Iohn did see it may teach us that as yet there was not a full restauration of Gods church and worship from the defection of Antichrist Thirdly in that the court is here said to be †Rev. 11 2 giuen to the Gentiles and the holy city should be troden under foot of them and a time limited how long two and fourty moneths this argueth that the court was not made nor the city builded for them but by Gods permission for â—â—e chastisement of men was giuen unto them for a season during vvhich time his two witnesses should prophecy against them And thus it is said of the figure the first temple city “ Ier. 12 7 I haue giuen the dearly beloved of my soule into the hands of her enemies So all Iudah “ Jer. 20 4 was giuen into the hand of the king of Babell and ‡ Esa 63 18. Esaias complaineth how the adversaries had troden downe Gods sanctuarie as here “ Rev. 11 2. they tread downe the holy city And if the court of the Temple must needs signifie Antichrists court because it was giuen to the Gentiles then must the holy city by which name ‡ Neh. 11 1. Esa 48.2 and 52 1. Matt. 4 5. Ierusalem is often called signifie also Antichrists city church because it was troden downe of the same Gentiles but all the Prophets shew †Psal 51 18. 87. and 122. Esa 60. Rev. 21. that it signified the Church of God M. Ainsw defence of Script p. 12 15. Hitherto are M. Ainsworths vvords when he wrote for the trueth against M. Smith vvhom he sharpely blameth for teaching that the Court without the Temple did signify Antichrists Court or assemblies and for that he vvould make the Lords Courts to signifie the Synagouue of Sathan and place where Sathan dwelleth c. whereas novv himself writing another treatise synce against the trueth taketh up M. Sm. termes and manner of exposition to teach that the Temple of God spoken off by the Apostle 2 Thes 2 4. is ‘ Animad p. 78 c. Antichrists Church †Note this vvell Antichrists Temple Antichrists body an idoll like Antichrist himself the Synagogue of Sathan such as is no more the Temple of God * Ibid. pa. 94 c. then the divel which appeared to the witch at Endor was Samuel such as the type thereof should be set not from the Temple of God at Ierusalem but from Bels Temple in Babylon or the Samaritanes Temple builded by Sanballat c. Would any think that this were M. Ainsw his writing or opinion that had written so earnestly and with so sharp reproofs against M. Smith before if he had not set his ovvne name thereunto Or may it not be thought if M. Sm. were aliue and savv this latter treatise of M. Ainsw that he would now turne his ovvne speaches and reproofs upon himself where he saith that his eye fight fayled him and his heart was blynded that he abused the Scripture to great impiety that Sathan deceived him that the place it self mought haue taught him better c. But of this more hereafter Now for the present it shall suffice touching the point in hand to obserue hovv by M. Ainsw his ovvne graunt the Church of God is signifyed both by the court of the Temple though unmeasured and giuen to the Gentiles and by the holy city though troden dovvn also of the same Gentiles Rev. 11 2. And this moreover to agree with the doctrine of al the Prophets Novv vve know that the Prophets and Apostles are not caryed about vvith everie vvynde They are not as reeds shaken hither and thither but their doctrine is firme and abideth the same for ever So as if this vvas the doctrine of the Prophets and Apostles when M. A. vvrote against M. Sm. as here himself saith then there is no question but it is so still And so let it still remaine For the further declaration whereof better exposition of this Scripture let us also compare herevvith that which is written in the Prophet Esay vvhere the Lord saith I haue nourished and brought up children and they haue rebelled against me The oxe knovveth his ovvner and the asse his masters cribibut Israell doeth not knovv my people doth not consider Ah sinfull nation a people laden vvith iniquity a seed of evil doers children that are corrupters they haue forsaken the Lord they haue provoked the Holy one of Israell to anger they are gone avvay backvvard c. Heare the vvord of the Lord ye rulers of Sodome giue eare unto the Lavv of our God ye people of Gomorrah To vvhat purpose is the multitude of your sacrifices unto me saith the Lord When ye come †Heb. to be seen to appeare before me vvho hath required this at your hand to tread my Courts Hovv is the faithfull city become an harlot c. Where obserue first vvhat a fit reference there is betvveen the perfidious Ievves here called the rulers of Sodome and people of Gomorrah and betvveen the insolent Christians called in the Revelation the Gentiles Secondly how the very like phrase of treading the Courts of God is used by the Prophet as is in the other place by the Apostle of treading the holy city Rev. 11 2. and may here signify besides a treading downe or under foot a frequent and continuall conversing in the outward and visible Church of God with their bodies though their hearts vvere far removed from God and they served not the Lord syncerely according to his word Esa 1 12 15. vvith 29 13 14. Thirdly that the Princes and people of Iudah thus transgressing the faithful city of Ierusalem becomming an harlot yet they are still the people of God and the Lord is their God and the Courts and city are the Lords Other things that might here be observed I omit And for the terme of the Gentiles
to this head another new head wherupoÌ„ it is called papal or popish wherin it may likwise rest with al. The calling is to God alone in the church of Rome there is calling to others with God the calling upoÌ„ theÌ„ There the calling is by the spirit Scripture alone whence it receiveth the ministerie delivereth nothing more then that which it hath received from the Lord here it receiveth a ministerie from the spirit of Christ and of the Pope from the Scripture and the ragged traditions of men there finally the persons things and actions are caried according to the doctrine of the spirit and the Scripture onely here all things are taken and exercised out of the Popes changeable shop and at his beck as they say they stand and fall So all the marks on Gods behalf are in it but for it self on it own part as they say there is no mark intire no marke that is not corrupt by the papall poysonfull sorcerie and the order of all things most miserably perverted For which cause in Lyons in France a certain Frier did merrily preach to the people when he sayd the Hugonots for so they are called in France did consent with the church of Rome in all their articles of saith but there was one shrewd word the word Onely at the crack whereof war was in â—indled for they beleeue onely what the rule of faith hath out of the holy Scriptures but the church of Rome requireth more unto faith then is eyther conteyned in the rule of faith or in the holy Scriptures because such is the authoritie of the church And this also These things being well understood all men will easely perceiue how that Church in respect of God or on Gods part is yet a church but of it self is most corrupt and verie neere to destruction But here doe arise two doubts and difficulties by which the minds of many are troubled The first doubt is what we are to judge of the members of that church The latter what the dutie of them is who are in that church and see the great corruptions thereof To the first question we answer on this manner A threefold judgment had need meet together in this cause And this the first of trueth the second of charitie the third of prudence or wisdome The judgment of trueth is of the common condition of the church by which we judge from the calling of God that as yet she is a church The judgment of charitie is of the severall members of the church by vvhich we presume they be members of the church whiles they be called with the calling from God and are in this way as David calleth it Psal 2. The judgment of prudence or wisdome is that by vvhich we discerne and distinguish persons things actions divine from humane good ones from evill true ones from false and the degrees of these also amongst themselues For as of things and actions so also of persons some are corrupting through ignorance infirmitie or malice wholly or in part others are corrupted euen in the simplicity of their hearts as the Scripture speaketh and of these there are a great number of whom it were ungodly to esteeme that they were not of the church of God Of such as doe corrupt we must take heed Mat. 7. of the corrupted who are corrupted yet still we must haue compassion But the Church verely is not to be judged of the maner of either of these for Christ saith not ye shall not know the church but by their fruits of doctrine and life ye shall know them Mat. 7 20. And without doubt they doe very unwisely who judge of the trueth of a church by the particular life or doctrine of any men who ever they be especially of private men for the calling of God maketh the church not the assenting answer of the men that are in it as on the other side the Church ceaseth not to be a church for the refusall or deniall of men wheresoever the calling of God is Now let us come to the second demaund What is the duetie of those wilt thou say that are in the popish church and see the grievous corruptions of it And some clauses here Their dutie is such as of those children which dwel together with their adulterous mother for God hath used this similitude in Esay and Ieremie as we haue seen before A wise sonne vvill euen from his heart abhorre the sinne of his mother he will with speach and signe call back his mother from evill and he will absteine himself from it and in all things he will cleaue to his father he will stand to his judgment he will obey his will and while he can by reason of his mother he will cleaue unto her next after his father but when and whiles by reason of her he can not doe it with good conscience for the spiritual and bodily injurie of her he will betake himself into the chamber of his father Closet or inner room where also is the church the mother of us all Gal. 4 26. For this is not a good consequent if one depart from this or that church therefore he doth altogether depart from the church He doth but trifle that doth so from a particular conclude universally A part of the flesh if it be divided or cut asunder from another part by a wound received is not straight way to be thought to be separate or cut of from the whole body for it is cut asunder and the mouth of the vvound openeth but neyther part is therefore disjoyned from the bodie A godly sonne therefore ought to cleaue to his father and mother jointly so long as with good conscience he can but because he cannot with sound faith and conscience haue fellowship vvith the unfruitfull works of darknes Eph. 5 11. he rather leaving his mother cleaveth to God his father and our Lord Iesus Christ then that he vvill defile himself with those foule deeds of his mother And these passages following to the end And this did our auncestors religiously whom the popish tyrannie for some ages hath exercised The godly which were at Rome and other where in the Church which they call the Romane church abusiuely first learned to abhorre euen from their soule the sinnes of their mother when once they began to haue right understanding by words and signes they modestly called her back from her naughtie deeds whiles she would beare them they carefully absteyned themselues from all communion of evill yet in all things cleaving to their father from whom in whom by whom and for vvhom are all things standing to his judgment and obeying his will finally they did so long cleaue to their mother next after their father vvhilst by her they could so doe with intire faith and conscience and their owne salvation But when they could not longer with good faith and conscience so doe by reason of the violent tyrannie the spirituall
violent death but shal vve therefore match them together as like touching eternall death 3. Difference also is to be put betvveene the revealed and the hidden vvill of God so to call it As may be observed in the Lords dealing with Abraham Ezechiah and others God biddeth Abraham take Isaac his sonne sacrifice him yet Gods purpose vvas but thus to trie Abrahams faith and obedience vvhich purpose of God was as yet concealed from Abraham till God did afterward manifest it Gen. 22 1 2. c. The Lord also biddeth Esaiah goe tell Hezekiah that he should then dye when God notwithstanding doeth afterward adde fifteene yeres more to his life which as yet was concealed from Hezekiah Esa 38 1. c. Yet this double will so to call it is but in respect of us and the manifestation thereof unto us For otherwise in respect of God himself he never would any other thing but that vvhich also he doth 4. Again difference is to be put between willing as delighting with willing as decreing Otherwise if God simply would not none should dy at al. 5. Obserue vvithal vvhether in the places aforesaid the Prophet speak not of the vvicked converting to the Lord and not of the Reprobate whereabout the question novv is For which consider that vvhich is vvritten in Ezech. 18 21 22 27 28 c. 6. Finally the right translation understanding here is thus †Or I am not delighted with I haue no pleasure saith the Lord in the death of the wicked c. Whereupon obserue againe that God delighteth not in the death of a sinner in one respect as it is the destruction of his creature Ezech. 18 23. and 33 11. But he delighteth in it in another respect as it is his just punishment of sinne Psal 37 13. vvith 2 4 5 12. Prov. 1 26. Ezech. 21 17. And here see Piscat in Ezech. 18 23 32. and 33 11. Also Piscat Resp. ad duas disputat Taufreri Resenij pag. 38 100. Object III. But the doctrine of Gods predestination especially of Reprobation should not be taught or at least not be taught unto the common people c. Ansvv 1. Why then doeth the Scripture teach it the Prophets Apostles and Christ himself The Prophets Gen. 25 23. vvith Rom. 9 12. Exod. 9 16. and 33 19. vvith Rom. 9 15 17 18. Ier. 6 30. Mal. 1 2 3. vvith Rom. 9 13. Prov. 16 4. vvhere it is expressely said that the Lord hath made all things for himself yea euen the vvicked for the day of evill And Christ himself also teacheth the same when he saith †or I confesse to thee I thank thee O Father Lord of heauen and earth because thou hast hid these things the mysteries of the kingdome of heauen from the vvise and prudent and hast revealed them unto babes Euen so Father for so it seemed good in thy sight Mat. 11 25 26. Where it is evident that Gods decree not onely of election but of reprobation also dependeth meerely on Gods good will and pleasure Also Matt. 13 11. And again when he saith in his prayer to the Father Those that thou hast giuen me I haue kept and none of them is lost but the sonne of perdition meaning Iudas John 17 12. Like as Antichrist also is called the sonne of perdition 2 Thes 2 3. that is appointed to perdition and condemnation As by the sonnes of death is understood also such as are appointed to dye Psal 79 11. and 102. 20. And the Apostles teach it in like sort namely the Apostle Paul Rom. 9 11 23. and 11 chap. 2 Tim. 2 19 20. Ephes 1 3 11. 1 Thes 5 9. where the Apostle having said Let us not sleep as doe others but let us that are of the day be sober putting on the brestplate of faith and loue and for an helmet the hope of salvation then presently annexeth For God hath not appointed us to vvrath but to obteyne salvation by our Lord Jesus Christ And Peter likewise who teacheth out of the Prophets that Christ is a stone of stumbling and a rock of offence to them vvhich stumble at the word being disobedient vvhereunto also they vvere appointed 1 Per. 2 8. And Iude the Apostle saying There are certain men crept in unavvares vvho vvere of old foreordeyned to this condemnation c. Jude ver 4. Thus doe the Prophets Apostles Christ himself plainly and purposely teach this doctrine And should not then the ministers of Christ tread in their steppes being still carefull to teach it wisely and soundly according to the Scriptures For vvhatsoever things are vvritten aforetime they vvere vvritten for our learning that we through pacience and comfort of the Scriptures might haue hope Rom. 15 4. 2. Moreover this doctrine is both lawful and good to be taught in the church 1. Because it glorifyeth God ascribing and yeelding to God the glorie of his mercie justice wisdome and povver over all Ioh. 16 14. Rom. 9 22 23. and 11 33 36. II. Because it stirreth up to holynes of life prayer thanksgiving good vvorks searching and relying on the word of God c. 1 Thes 5 6 9. Mat. 11 25 26. Act. 4 24 28. c. Ephes 1 3 12. and 2 10. Rom. 15 4. 2 Tim. 3 15 16 17. 2 Pet. 1 3 10. III. Because it assureth us of the certaintie of our salvation being grounded in the eternall and unchangeable counsell of God It teacheth us to cast off all confidence in our selues and to ascribe our salvation onely to the grace of God acknowledging and admiring the riches of Gods mercy vvho of his free grace hath chosen us to life and salvation in Christ It comforteth us against distrust despaire and other manifold tentations arising by meanes of troubles and adversities that befall us in this life teaching us in all things paciently to rest in the work of God and particularly it strengtheneth us against the grief and offence that otherwise we might take at the iniquitie and evill dealing of hypocrites and other wicked persons in the church or out of the church in asmuch as we knovv that God is the disposer of all things that they come to passe according to his eternall and most certain and determinate counsell vvho therefore will vvork all things for good unto us in Christ 2 Tim. 2 19 20. Rom. 8 28 39. and 11 33 36. 2 Sam. 16 10 11. and Iob 1 21. Mat. 11 25 26. and 20 15. John 17 12. Act 2 23. and 4 27 28. 1 Pet. 2 6 7 8. Jude ver 3 and 4. Rev. 13 8. and 17 8. 20 15. and 21 27. 3. It giueth us good necessarie occasion to put difference between Gods decree of election reprobation which was before all beginning and betvveen the execution thereof vvhich succedeth in time aftervvard And thereupon to obserue that many things come betvveen the decree it self and the execution thereof which are due meanes causes of
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
19 10. Nor is there in such case anie waight in the exception that is made about the abolition of the ceremonies or about the differences between them and us and betweene their ministration and ours seing we speak â—â—ely of such things as are moral or doe agree in their general properâ—â— and common equitie which abideth for ever Of which I shal speak â—ore hereafter in the answer of the fift objection Now then seing the ministration of the seale of Gods covenant unto â—â—â—ldren was had in Israel and is a morall and perpetuall ordinance of God seing also in the Old Testament there is mention of some children by name that were so circumcised and in the New Testament we are taught that baptisme is now unto us in stead of circumcision Col. 2 11 12 it is therefore evident that there needed not be in the New Testament particular mention of anie children by name that were baptized Yea if the names of some children so baptized had been particularly expressed yet should we notwithstanding looke to the ground whereupon it was done and to the ordinance of God thereabout Which we may now doe aswell as if their names were mentioned in particular And this may be sufficient to satisfie such as are of judgement and indifferencie 2. Besides that the precepts practise reasons which are mentioned in the New Testament about the ministration of Baptisme if they be duely weighed doe as necessarily imply the baptizing of the children of the faithfull together with themselues aswell as if their names had beene particularly set downe Of which see here before pag. 1. c. 3. Yea there is expresse mention of children Act. 2 39. where there is also speach of baptisme for the remission of sinnes in the name of Christ the reason thereof annexed in regard of the promise made also unto children ver 38 39. Whereabout obserue withal whether the precepts of the Scripture are not to reach so farre as the reasons annexed thereunto doe extend As in Deu. 7 1 4. compared with Ezra 9 1 2 11 12. and 2 Chron. 21 6. and manie other the like And so in this place where there is mention of children in the reason that therefore the precept of baptizing here spoken of implyeth them also Act. 2 38 39. Otherwise how wil the Anabaptists proue by the institution or first celebration of the Lords Supper that women should be partakers thereof seing that neither there nor other where in the New Testament there is mention of anie women by name that were present and did partake thereof And yet seing the reasons that are annexed to the precepts thereof doe necessarily implye women as well as men and there is no where any special prohibition to the contrarie who can denie it unto them without great sinne and impietie Matth. 26 17 20.26 27 28. Luke 22 14 19 20. 1 Cor. 11 23 24 25. Not to speak how they were admitted to the Passeover in stead whereof we haue the Lords supper nor of other reasons that might be alledged thereabout 4. Lastly there is expresse mention not onely of baptizing the fathers mothers of families but also of their house or household and al that were theirs Act. 16 15 33. 1 Cor. 1.16 And both the terme of an house familie or houshold implyeth the children therein as the Scripture plainely sheweth Pag. 2. as I shewed before Gen. 30 25 30. compared with 1 Tim. 5 9. Pro. 31 15. Luke 19 9. Iudg. 1 25. and Gen. 45 18 19. with ver 10 11. and 46 5 6 7. Exod. 1 1. Numb 3 15 39. Psal 115 12.13 14. and in other like places where there is not any restreint annexed as sometimes there is as in Gen. 50 7 8. Num. 32 16 17 18 26 27. and the other phrase where it is said the Iaylour was baptized and all that were his compriseth also children therein as â—â—y be seen Numb 16 30 33. compared with ver 27. where the like phrase is â—â—ed and explaned as when in one verse he sayth of Dathan Abiram â—â—â—y their wiues their sonnes and their litle children ver 27. and in other verses â—ayth they and all that apperteined unto them or they and all that were theirs ver â—â— 33. Where it is further to be noted that in the same place speaking concerning Korah he saith not generally as he did of Dathan Abiram 〈◊〉 that apperteined to Korah but he restreyneth it saying all the men that apperteyned to Korah ver 32. so exempting the children of Korah who dyed not with the rest there spoken off Numb 26 11. Which also plainly sheweth how in such cases the children are comprised in the generall phrase of all that were theirs where there is no restraint in the speach or exception to the contrarie as in the place aforesaid OBJECTION II. But it is said of the Iaylour in this place of the Acts that the word of the Lord was preached to him and to all that were in his house and that he rejoyced beleeving vvith all his household Act. 16 32 34. Whereof children say they being not capable therefore there were no children here or if there were anie they were not baptized ANSWER 1. Neyther of these two collections of theirs will followe thereupon It is an usuall thing in the Scripture and in all tongues to use such speaches in generall cases of houses cities and the like wherein yet everie particular person or thing is not either implyed or denyed to be at al as here they would gather For example when it is said The Lord closed up all the vvombs of Abimilecks houshold Gen. 20 17 18. and the house of Pharoah heard Gen. 45 2 16. the citie of Shushan rejoyced Ester 8 15. all Jerusalem was troubled Mat. 2 3. all the citie was moved Matth. 21 10. what a vaine and unreasonable collection were it to gather that either there were no children in these houses and cities or els that they also were so intreated and affected as here is said 2. Neyther can such phrases hinder but that the other speach where it is said he was baptized and all his may imply the children with the father himself Act. 16 33. Like as I shewed here before out of Numb 16 27 30. And as in this same chapter where it is said onely of Lydia the mother of the familie that she heard Paul and the Lord opened her heart so as she attended to the words which he spake yet this hindreth not but that both she was baptized and her householde of whom notwithstanding it is not said that they heard Paul and beleeved but this here is onely spoken of Lydia her self who being by Pauls preaching brought to the fayth of Christ she was baptized and her household with her Act. 16 14 15. 3. And if children should not haue ben baptized as before they had â—â—n circumcised here was both fit place and just occasion for the Apostles themselues for the Scripture
recording their acts to haue made â—â—ception of children expressely and not to haue used such speaches and termes as in other places of the Scripture are used to include and imply children therein as vve haue shevved here before So as euen hereby we may therefore learne Pag. 2. and 4. and be more assured that in the ministration of baptisme the Apostles still reteyned like practise as had ben bsed before in circumcising of children when the fathers of families beleeved had received circumcision themselues Gen. 17 chap. and 21 4. Exod. 12 48 49. OBJECTION III. But Christ commaunded the Apostles first to teach and then to baptize Matth. 28 18 19. And so the Apostles practised Act. 2 14 41. and 8 35 38. and 10 34 48. and 16.14 15 31 32 33 34. and 18 4 8. ANSWER 1. The Word of God is not the bare letter or outward syllables but the intendement and meaning of the holy Ghost by whom it was giuen Which should carefully be observed by the due consideration of the Scriptures vvith the circumstances thereof and by the conference of other places of Scripture and the proportion of fayth layd together Which vvhiles the Anabaptists neglect they look on the Scripture partially and presse the letter extreamely vvithout consideration of the true right meaning thereof neyther observing the time persons of vvhom the Scripture speaketh nor conferring the Scriptures of the old and new Testament together nor regarding the analogie and proportion of fayth as they should Much like as the Papists deale vvhen they presse the letter in other vvords of Christ vvhere it is said This is my bodie Matth. 26 26. others also in those vvords Tell the Church c. Matth. 18 17. So in much like manner doe the Anabaptists in these Teach all nations and baptize them c. Matth. 28 19. Where the Scripture it self being duely weighed and compared together vvith other places according to the proportion of faith it vvill be found necessarily to imply the baptizing of children so to be directly against themselues The vvord here used signifieth to make scholers or disciples and consequently to teach as may be seen in Mat. 27 57. Act. 14 21. Matt. 13 52. Now the thing to be taught the nations that they might become disciples of Christ vvas the Gospell as Mark sheweth vvhen he relateth the same commission saying Goe into all the world preach the Gospell to every creature Mark 16 15. And vvhat Gospell Euen that vvhich vvas preached before unto Abraham As the Apostle teacheth expressely vvhen he sayth that the Scripture foreseeing that God would justifie the heathen through faith preached before the Gospell unto Abraham saying In thee shall all nations be blessed Gal. 3 8. Now to Abraham and his seed were the promises made He saith not And to seeds as of many but as of one And to thy seed which is Christ ver 16. And vvhosoever are Christs they are also Abrahams seed and heires according to the promise ver 29. For if the inheritance be of the law it is no more of promise but God gaue it to Abraham by promise ver 18. Which Gospell and promise giuen unto Abraham the Apostles were by Christ appointed to teach and make knovvne in the world that the Gentiles should 〈◊〉 fellow heires with the Iewes and of the same bodie and joynt partakers of Gods â—â—omise in Christ by the Gospell Ephes 3 6. with Gen. 12 3. and 17 7. and 22 18. â—â—om vvhich Scriptures compared together and understood according to the proportion of faith we learne that the Gospell preached and promise made unto Abraham comprehendeth all that are Christs Psal 47 3 4 8 9. Zac. 2 11. vvhether Iewes or Gentiles and that the Gentiles being by the Gospel made fellovv-heires and of the same body vvith the Ievves and joynt-partakers of Gods promise in Christ it must therefore needes follovve hereupon that their children asvvel as the children of the Ievves are together with their Parents under the covenant of grace and to be made partakers of the seale thereof vvith them Which things the Apostles knovving vvell did therefore accordingly understand the commission of Christ thereupon also publishing the Gospel abroad in the vvorld baptized not onely the Fathers of families but those also that vvere theirs as the Scriptures before alledged doe manifest 2. Neyther in deed could the Apostles any othervvise understand nor might they any othervvise practise the commission aforesaid seeing by this meanes the Gentiles should become the Lords people as the Ievves vvere and the Christian church novv succeeded into the place of the church of Israel under one and the same Lord having one and the same covenant in Christ vvith like benefit and mysterie of the Sacraments unto them both as the Prophets had foretold Esa 49 5 22. and 60 chap. and 66 18 23. Hos 1 10. and 2 23. Amos 9 11 12. Micah 4 1 2. Zach. 2 11. 13 1. with Act. 13 46 47. and 15 14 18. Rom. 9 24 25 26. 1 Cor. 5 7. and 10 1 4. 12 12 13. Ephes 2 11 22. and 3 6. and 4 4 5 6. Phil. 3 3. In so much that the Apostle Paul expressely saith the Israelites of old vvere baptised 1 Cor. 10.2 and the Christians novv are circumcised Col 2 11. though not according to the outvvard ceremonie yet according to the spirituall intendement and mysterie thereof And moreover that the aforesaid promise of the Gospell made unto Abraham includeth the kinreds and families of the earth among the Gentiles vvhich all the vvorld knovves haue children in them as vvell as the families of the Ievves According as the Apostle Peter speaking to the Ievves alledgeth it vvhen he saith Ye are the children of the Prophets and of the covenant which God made vvith our fathers saying unto Abraham And in thy seed shall all the kinreds or families of the earth be blessed Act. 3 25. vvith Gen. 12 3. and 22 18. Where marke that he useth the vvord kinreds or fathers-families so to speake according as the vvord in the originall is derived as it vvere of purpose to imply herein the kinreds of the Gentiles the families and children together vvith their fathers According as the Apostles also observed in their practise baptizing the families together vvith the fathers thereof as appeareth in the Scriptures aforesaid Cleane contrarie to the opinion practise of the Anabaptists vvho haue no regard of the kinreds or families in this behalf but onely of that vvhich such as are of yeres being taught professe for them selues from time to time 3. Neyther doe they as they should consider the time and persons spoken of in the Scriptures alledged by themselues The time was at the first publishing of the Gospell abroad among all nations manifesting that Iesus vvas the Christ novv come in the flesh The persons vvere both Ievves and Gentiles of all the nations of the vvorld beginning at Ierusalem and going
32 33. and Act. 2 30. vvith Psal 89 3 4 29 36. and 132 11. Esa 16 5. and 32 1. Jer. 33 15 26. Dan. 7 14 27. Mic. 4 7. Which being rightly understood and spiritually applyed will not onely minister unto us much instruction and comfort but vvill also plainly manifest hovv vve should novv stil haue reference hereunto in the churches estate and in the many questions and controversies arising thereabout Briefly these things and an hundred the like in the Scriptures sufficiently teach us that although vve be freed from Moses ceremonies yet vve may not be aliens from Israels policie As the Apostles also taught and shewed the churches continually Ephes 2 11 12. vvith Gal. 5 1 13. Phil. 3 2 3. and Col. 2 8 17. and the vvhole Epistle to the Hebrevves 1 Pet. 2 5 10. 2 Pet. 1 19 20 21. Rev. 19 10. and 21 2. c. 4. So then stil remembring as I noted erevvhile that the ceremonies of Moses are in such sort abrogated vve freed from the outvvard observation thereof according to the letter of the Lavv as yet still the spirit equitie thereof abideth vve stand bound to the observation thereof accordingly notvvithstanding the many differences of estate and administration betvveen them and us I come now to the Apostles vvritings to giue some instances also out of them To name some particulars therefore to vvhich there is reference in the nevv Testament as the Tabernacle and Temple the Arke and Mercy seat the pillars the candlestick the Altar of burnt offering and incense the Passeover and continuall sacrifices and offrings the Priests and their ministration and service the feasts leven leprosie uncleannes by touching the dead c. Who knovveth not that these novv are ceased and that many great differences may be observed hereabout betvveen them and us betvveen their infancie and our riper age betvveene their administration and ours c. Yet notvvithstanding there is also the spirituall intendement use of these besides the letter and a perpetuall equity of them vvhich remayneth novv still for ever And accordingly doe the Apostles and all vvriters both old and nevv from hence dravv reasons informations applications of them unto us and our estate novv under the Gospell As â—â—r example may be seen touching the tabernacle and temple hovv it is â—â—plyed to Christ Ioh. 1 14. in the Originall and 2 19 21. Hebr. 8.1 2. and 9 â—â— 12 23 24. Revel 21 22. And to the church in the time of the Gospell â—oth the universall and particular churches Act. 15 16 17. Ephes 2 21. â— Cor. 3 16 17. 2 Cor. 6 16. 2 Thes 2 4. 1 Pet. 2 5. Revel 3 12. and 11 1 2 19. and 13 6. and 14 15 17. and 15 5 6 8. and 21 3. and to particular persons â— Cor. 6 19. 2 Cor. 5 1 4.2 Pet. 1 13 14. with Ioh. 2 19 22. The like may be observed about the other particulars vvith the severall uses and applicaâ—ions made thereof in sundry places as of the Arke Mercie-seat Rev. â—1 19. and Rom. 3 25. with Exod 25 17 21. in the Septuagint The pillars Rev. â— 12. Gal. 2 9. 1 Tim. 3 15. The Golden candlesticks Rev. 1 12 13 20. and 2 â— 5. and 11 4. The Altar of burnt offring Mat. 5 23 24 25. 1 Cor. 9 13 14. â—0 16 17 18. Hebr. 13 10. Rev. 6,9 and 11 1. and 14 18. and the Altar of incâ—nse Rev. 8 3 4 5. and 9 13. and 14 18. The Passeover 1 Cor. 5 7. with Joh. â— 29. 1 Pet. 1 19. Revel 13 8. and other sacrifices and offrings Mark 9 49. Ioh. 1 29 36. Rom. 12 1. and 15 16. Phil. 2 17. and 4 18. Hebr. 9 23 26. and 10 â—2 26. and 13 15 16. 1 Pet. 2 5. The Priests and their ministration and seruice Rom. 15 16. 1 Cor. 9 13 14. Hebr. 5 1 5. 8 1 5. and 10 12 21. 1 Pet. â— 5 9. Rev. 1 6. and 5 10. and 20 6. The feasts 1 Cor. 5 8. Iude ver 12. Leven Matth. 16 11 12. Mar. 8 15. Luke 12 1. and 13 21. 1 Cor. 5 6 7 8. Gal. 5 9. Leprosie and other uncleannes 1 Cor. 7 14. 2 Cor. 6 17. Ephes 5 5. Jude ver 23. Revel 3 4. and 16 13. and 18 2. Now if from these vve may derive reasons and applications to our selues vvhy not also from circumcision notvvithstanding the differences betvveen them and us as vve see the Apostle also doeth in this particular likevvise Col. 2 11 12. And in deed vvhat is there at all in Moses or the Prophets from vvhich vve may not novv deduce reasons and receiue information to our selues for the Churches use and benefit continually seeing all the Scripture is giuen by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnes that the Man of God may be perfect and throughly furnished unto all good vvorks 2 Tim. 3 16 17. with Rom. 15 4. â— Cor. 10 1 11. 2 Pet. 1 19 20.21 and Luke 16 29 30 31. 5. Now to come more particularly to the objections here made concerning circumcision vve are to obserue that vvhen the Lord appointed â—he males onely to be circumcised then vvas the man-child to come of the seed of Abraham in vvhom all the nations should be blessed Gen. 17 10. vvith â—2 3. and 18 18. and 22 18. Act. 3 25. So as this ordinance of circumcising â—he males onely vvas then of exceeding good and great use for the betâ—er direction and more confirmation of their faith in Christ Like as also vvas the appoynting of a male Lambe for the Passeover Exod. 12 5. and â—he consecration of the first borne of the males to the Lord Exod. 13 12. and Luke 2.23 both vvhich vvere types leading unto Christ Joh. 1 29 36. â— Cor. 5 7. 1 Pet. 1 19. and Rom. 8 29. But novv that Christ is come of the â—eed of Abraham according to the flesh and hath vvrought for us eterâ—al redemption through the blood of his crosse accomplishing the truth of those things which were shadowed by the ceremonies of the law this difference of sex estate is taken avvay so as now there is neyther male nor female Iewe nor Gentile bond nor free but we are al one in Christ Iesus Gal 3 28. And so now the female is baptized as well as the male and included though not particularly by name expressed in the commission of Christ Matth. 28 18 19 20. with Act. 16 14 15 33. Which is also against the Anabaptists inasmuch as the ministration of the outward signe of Gods covenant is now since Christs comming inlarged women being made partakers thereof which before were not And so the Anabaptists error sinne is the greater that would now straiten the extent of Gods grace in Christ denying the signe of Gods covenant to children whom the Lord appoynted before to be partakers thereof Gen. 17 7 13. Yea and
may now also evidently appeare by the errors and other particulars before noted For although there be many devises of men sinfully annexed to baptisme in the church of Rome some wicked opinions erroneously held concerning it among them yet baptisme both ‘ Rom. 6 3. was there as Gods ordinance before these corruptions and errors and so hath ben continued in that church to this day and ought also still to be reteyned the corruptions â—nely and the errors being renounced rejected So then the baptisme â—ere had vvhereabout our question is neither is like Ieroboams calues â—â—oken off 1 King 12 28. nor is an extraordinarie and temporarie signe 1 King 12.28 as was the brazen serpent nor is to be renounced as the brasen serpent was destroyed 2 King 18 4. for idolatrous abuse nor to be esteemed as the common washing of our face vvith vvater as the brasen serpent was accounted called Nehushtan a peece of brasse as is said in 2 Kin. 18 4. Esa 44 20 2. And for the saying of the Prophet Esa 44 20. if the Romish baptisme be as the lye in the right hand there spoken of then should it not onely be a vayne Idol of mans devising and utterly to be rejected of all that haue so received it as there it is ministred but also til it were so renounced vve might say of everie such a one as there the Prophet saith He feedeth of ashes a deceived heart hath turned him aside that he cannot deliver his soule nor say Is there not a lye in my right hand Esa 44 20. The sinfull iniquitie of which Anabaptistrie is alreadie declared before Which also convinceth the abuse of this Scripture and other like allegations of theirs here and othervvhere 3. So when they stick not to affirme that in the Romish baptisme the saying of the Apostle is verified an Idoll is nothing in the vvorld 1 Cor. 8 4. how extreemly again doth he abuse the Scripture 1 Cor. 8 4. And how truly is the Apostles saying verified in themselues that they vvaxe vvorse and vvorse deceiving and being deceived 2 Tim. 3 13. And yet further vvhen vvith this they compare that which is written of the heathens idols Psal 115 4. their Idols are silver and gold Psa 115 4. the vvork of mens hands applying this also to the baptisme aforesaid most ungodly and deceitfully as may appeare by their owne vvords and by the shifts errors and contradictions noted out of them here before And mark how this Scripture is thus compared with the other of 1 Cor. 8 4. to shew by these two joyned together that as an Idol so popish baptisme for the matter and work is something but for the relation unto God for mysticall or spirituall representation signification confirmation sealing obligation or the like it is nothing yea so it is a vayne Idoll and nothing Which hovv like is it to that of †Lib. 2. de Eccles triumph c. cap. 5 tom 1. contr 7. Bellarmine which I noted here a litle before in his Shifts vvhere he alledging this saying of the Apostle We knovv that an Idoll is nothing in the vvorld 1 Cor. 8. saith that here an Idol is sayd to be nothing because that although it be something according to the matter yet it is nothing formally seeing it representeth that vvhich is nothing therfore neyther doth truly represent neyther consequently is in deed Where yet note this difference withall that Bellarmine alledgeth this Scripture to shew if he could that the images had in the church of Rome which are Idols yet are no Idols indeed And he here alledgeth the same Scripture to shevv if he could that the baptisme had in the church of Rome vvhich is not an Idol yet is an Idol nothing in the world this euer touching the relation also which is the mayn thing in the Sacrament as he likewise saith And whereas to haue some colour he aÌ„nexeth that the Apostle when he saith An idol is nothing in the world yet is not contrarie to the Prophet who saith Their Idols are silver and Gold the work of mens hands what maner of reasoning is this but as if now some other would rise up and say Neyther is the Prophet contrarie to himself in the same place when he sayth They that make the Idols are like unto them so is everie one that trustet◠〈◊〉 them Psal 115 8. compared with ver 4 5 6 7. for though the makers of them â—â—e not made of gold and silver as the Idols be and though they haue mouthes eyes eares noses and hands that can speak see heare smell and handle vvhich the Idols can not yet they are notwithstanding spiritually brutish foolish vayne blind and senselesse and so are like the Idols as other Scriptures teach us to understand this saying here Ier. 10 8 14. and 51 17 18. Esa 41 29. and 44 9 20. Hab. 2 18. Zach. 10 2. And what were this to the purpose about the question and matter in hand 4. The other Scriptures here alledged namely Rev. 17 11. 18 8 20 21. Reu. 17 11 18 8 20 21. 2 Thes 2 11 12. â— Thes 2 11 12. although they be true of Antichrist with his adherents apostasie and of the mysticall Babylon and so may fitly be applyed to the man of sinne to the mysterie of Babylon with al that lawles estate and iniquitie there spoken off yet touching the question of Baptisme novv in hand they are vainely alledged and much abused For difference is to be put between Antichrists apostasie and Gods ordinances therein reteyned though corruptly used and mixed with their ovvne inventions 2 Thes 2 3 4. with Ezech. 43 7 8. betvveen the man of sinne and the Temple of God vvherein he sitteth 2 Thes 2 3 4. betvveen the Gentiles the court of the Temple with the holy city giuen them to tread thereon for a time appointed Rev. 11 2. betvveen Babylon the empiring city of Rome vvith the Babylonish estate thereof and the people of God vvhom he calleth and bringeth from thence as he did his people of old out from Babylon of the Chaldeans and Lot out of Sodom Rev. 17 3 4 5 â— 18. and 18 2 4 5 19 20 21 with Esa 48 20. Ier. 50 8 28. and 51 6 7 8 11 45. Zach. 2 6 7. and Gen. 19 12 16. with Rev. 11 8. Antichrist with his apostasie shal be consumed His adherents being strongly deluded to beleeue lyes and not beleeving the trueth but taking pleasure in unrighteousnes shal be damned the Beast shall goe into perdition and Babylon the great city shal be burnt vvith fier and throvven dovvne vvith violence found no more as the holy Apostles and Prophets haue foretold As may be seen in the Scriptures and chapters here alledged 2 Thes 2 3 8 11 12. Rev. 17 11. and 18 2 8 18 20 21. compared with Ier. 50 and 51. Esa 13 and 14 â—1
thou hast a name that thou livest and art dead Rev. 3 1. Should we novv infer hereupon as this man here doth upon the like phrase in the Prophets touching Israell that therefore baptisme and the other ordinances of God had in the church of Sardis vvere but in shew reteyned therein and could not be unto them the signes and seales of forgiuenes of sinnes and of life eternall and therefore vvere in their use of them false and deceitful as vvere the ordinances as he saith of God reteined among the Gentiles Would any man of heart and understanding endure such blasphemie Saith not the Scripture that the church of Sardis vvas one of the seuen golden candlesticks shewed unto Iohn And doth not Christ our Lord who hath the seuen spirits of God vvhose eyes are as a flame of fire accordingly approue it so to be Rev. 1 4 11 12 13 14 20. with 3 1 c. Far rather will I with Christ his Apostle esteem it to be dead in some respect yet acknowledge it a golden Candlestick and true Church of God in other respect then gather such maner of consequences as this man usually doth upon any such phrases that he meteth vvithall And this is the more to be mynded touching this doctrine of his because himself in the same treatise affirmeth that ‘ Animad pag. 103. our reasons from Israell are impertinent to the estate of Rome there spoken off but might vvell serue for the times vvherein Iohn lived vvhen the true †Rev. 2 and 3 cha Churches vvere many of them apostate Where also he citeth in the margent Rev. 2 and 3 chapters and so this Church of Sardis for one Where I might note againe his contradicting of himself and his manifold errors in divers respects if I vvould here stand thereupon For if the estate of apostate Israell may vvel serue the times of Iohn when the true churches spoken off in the Revelation ch 2 and 3. vvere many of them apostate then it cannot be that the estate and ordinances of God had in Israell should be such as ‡ Animad p. 70 c. in this other place and throughout his treatise he would beare us in hand Thē also should Israel be a true church though in apostasie as here himself calleth those churches in the Revelation apostate and yet true churches Which by vvord and vvriting othervvhere he still oppugneth That vvhich concerneth the church of Rome may be touched othervvhere In the meane time we haue now ynough from these men themselues seeing the church of Sardis vvhich they say was apostate and Christ saith vvas dead is by themselues acknowledged to be a true church by the Scriptures approved for a golden candlestick So al their pretences and oppositions vanish into smoke Secondly for the place of Hoseah it self if it be understood as by putting a vvord to the text here they expound it of death in sinne yet let it be vvell considered vvhether it will therefore follow that circumcision now in Israel was not the Lords signe his seale of forgiuenes of sinne but a false and deceitfull signe in their use thereof and no better then the ordinances of the heathen The Scripture sheweth how vvhen one being called of Christ to follow him requested saying ‘ Luke 9 59 60. Lord suffer me first to goe and bury my father Christ said unto him again Let the dead bury the dead but goe thou and preach the kingdome of God meaning Let the dead spiritually bury those that are dead bodily Shall we novv therefore hereupon gather that the circumcision then had among the Iewes vvas a false deceitful signe in their use thereof and not the Lords seale of forgiuenes of sinne and eternall life Also vvhen Paul speaking of widovves in the Church saith “ 1 Tim. 1 3 5 6. Honour widowes that are vvidowes in deed c. Now she that is a widow in deed and desolate trusteth in God and continueth in supplications prayers night and day But she that liveth in pleasure is dead while she liveth Meaning she that liveth the naturall life but is dead vvith spiritual death May we now infer hereupon that the baptisme had in the church of Ephesus where Timothee thus vvritten unto “ 1 Tim. 1 3. now was or in any other of the Primitiue churches wherein such widowes were was not the Lords signe of the remission of sinnes and eternall life but a lying execrable signe in their use thereof and no better then the heathens baptisme or other observations of theirs Shall the infidelitie of man make Gods trueth of none effect Shall not God be true though men be lyars Shal not his signes seales still be his true and holy ordinances though eyther Churches generally or some particular persons that enjoy them walk unworthy of them abuse and corrupt both them and themselues If some among this people that write shus yea if the Congregation it self vvherof these men themselues are should be dead in sinne having * Rom. 16.17 Gal. 5 19 20. Heb. 10 25 Iude v. 19. offended scandalously divided themselues from the church whereof they vvere as †Arrow against idolatrie p. 4 71. c. they acknovvledge that Israell did from Iudah notwithstanding all their pretences to the contrary will they therefore yeeld that the baptisme had among them is not the Lords ordinance nor his signe seale of forgiuenes of sinne and of eternall life but a lying and deceitfull signe in their use thereof and no better then the heathens ordinances Or if some in any Churches euen in the best at this day be found dead in their sinnes will they therefore infer such consequences about the baptisme other ordinances of God had among them that they are not the Lords signes and seales but lying deceitfull in their use thereof The vvord of God it self is by some made unto themselues the savour of death unto death Is it not therefore in the Lords ordinance the savour of life unto life 2 Cor. 2 14 15 16. So likevvise is it with the Lords supper as the Apostle shevveth 1 Cor. 11 18 34. Yet may vve not therefore gather such consequences thereupon as these men doe about the question in hand Thirdly their exposition of the place aforesaid being admitted it was then that Israell became dead in sinne when they offended in Baal But the vvorship of Baal in the ten tribes vvas first instituted by Achab. 1 Kin. 16. 31 32 33. And Ahab was the seuenth king of Israell and reigned about threescore yeeres after Ieroboam the sonne of Nebat that set up the Calues caused Israell to sinne 1 King 12 16 chap. And there was great difference betweene Ieroboams calues and Baals idolatrie as appeareth both by Eliahs historie vvho ‘ 1 Kin. 18 18. c. directly earnestly set himself against the Prophets of Baal in Ahabs time that first brought them into Israell
their part through their unbelief vvhereas the faith and covenant of the Lord on his part is firme and stable for ever vvho therefore wil graffe the Iewes the naturall braunches into their owne Oliue tree againe And so all Israell shall be saved as it is written There shall come out of Sion the Deliverer and shall turn away ungodlines from Jacob. Rom. 11.26 Where also the terme of Iacob calleth to remembrance both the Lords covenant made with Iacob and the stability thereof for ever Gen. 28 13 14 15. Psal 47 4. and 105 8 9 10. Amo. 7 2 5. Luke 1 54 55 72 73. Heb. 6 17 18. and 11 9 16. Which this man himself if he would haue sette himself to obserue it could haue noted out of the very next words in the same place vvhich here he alledgeth where presently it followeth For this is my covenant unto them vvhen I shall take avvay their sinnes Rom. 11 27. vvhere he speaketh expressely of the Lords covenant unto them shewing both the stability thereof and making it the fountaine and ground of this mercy of the Lord unto them Like as also in the next verses follovving he doeth yet further declare and confirme it vvhen he saith As concerning the Gospell they are enemies for your sakes but as touching the election they are beloved for the fathers sakes For the gifts and calling of God are vvithout repentance Rom. 11 28 29. Vpon which Scripture M. Beza writeth thus †Bez. Annot in Rom. 11 28. This place doeth manifestly shevv that Paul treateth not of every particular Iew but of the Iewish nation in general who as touching the Gospell that is inasmuch as it admitteth not the Gospell to wit in their present estate are enemies or hatefull to God but as touching the election that is inasmuch as God considereth not what they deserue but what himself promised to Abraham and his seed are beloved of God and therefore will he in his time vouchsafe them his grace and favour because although every man be a lyar yet †Note these things God will not chaunge his counsell And this is a most firme argument as being such which is taken from the very nature of God But this is to be noted again that here the treating is of the Iewish nation in generall of †Note these things the perpetuall covenant For God hath his decrees touching particulars which derogate not from that generality though they be contrary as for example that God hath chosen the Iewes and yet hath appointed divers of them to just destruction Also he decreeth many things for a tyme which afterward he chaungeth Yet is he not therefore to be esteemed changeable but rather alwayes like himself because that the things which he hath decreed should be perpetuall as †Note these things this covenant with Abraham and his seed they remayne perpetuall but the things which he hath decreed to be changed in their times as we see the interchangeable succeeding course of things every moment or to be abrogated as is come to passe with the legall ceremonies they also at their certaine times are chaunged and abrogated Hitherto M. Beza And whether the man with whom we haue to doe did not obserue thus much himself may be doubted Els vvhen here he citeth Rom. 11 11 20 23 25 26. vvhy should he stay there and not cite also the next verses ver 27 28 29. specially seeing the terme beloved now attributed to the Iewes on vvhich here he insisteth is not in any of the verses vvhich he alledgeth but is used in ver 28 vvhich he omitteth Which if he had but cited and the Reader observed he should haue found together with mention of the terme beloved the ground also reason thereof to be Gods election and the covenant made with their Fathers and that unchangeably ver 28 with 27 29. All which doe both manifest his shifts and convince his erroneous assertions concerning Israell Here also is to be observed how speaking of the Ievves novv to be beloved besides that he citeth not the verse where that terme is used he also leaveth the phrases of speach used by the Apostle in the same verse vvhich are these †Rom. 11 28. As concerning the Gospell the Ievves are enemies for which he hath their present estate is cursed for your sake but as touching the election they are beloved for the fathers sakes For which he hath omitting vvholly the terme of electioÌ„ for the promise that they shal hereafter be graffed again into Christ Whereas if he had kept the termes used by the Apostle in the same verse the matter vvould haue ben plainer against himself touching the eternity unchangeablenes of Gods election and covenant on which we insist If he say that Paul in the same chapter also useth the phrase of graffing them againe I denye it not But he useth it not in this verse now spoken off where he sheweth how they are beloved for the fathers sakes and so for the covenant in regard of Gods election Rom. 11 28. And vvhere he speaketh of their graffing in againe it is in respect of their being broken off through their unbelief and disobedience of the Gospell Rom. 11 20.23 And this also but of some of the braunches not of the vvhole tree Rom. 11 16. Besides that mans unbelief cannot make the faith of God to be of none effect Rom. 3 3 4. 2 Tim. 2 13. And by this occasion note here how the same persons the Ievves are enemies in one respect beloved in another respect Enemies in themselues beloved of the Lord Enemies because of their unbelief and refusall of the Gospell beloved because of the election and covenant of the Lord made vvith the Fathers and their seed Rom. 11 28. And consequently how good and needfull it is as cases require it to consider and speak of the same persons diversely in divers respects As also to put difference in the consideration of the covenant betvveen that which concerneth the Lord on his part and that vvhich concerneth man on theirs Which when we doe upon some occasions touching Israell the church of Rome or others in like sort hovv common then is it vvith these men to open the throat fil their mouths with odious exclamations But let them henceforth be more carefull to lay their hand on their mouth to learne better euen by this distinction and maner of speach which the Apostle hath †Rom. 11 28. in this place besides infinite other the like throughout the Scriptures vvhereof I haue giuen some instances †â—â—ert p. â—4 otherwhere Vnto which I will here now also annex these That the Ievves who for “ 2 Kin. 24 â— c. Ier. 11. and 13 and 14. 15 18 and 22 ch c. Dan. 9 2.5 c. their sinnes and vvickednes were caried captiue to Babylon in Iechoniahs time are called good figges and very good in respect of
32. with 1 Machab. 1 16 45 51 55. and with Mal. 2 11. Ezra 9 1 2. and 10 10. Neh. 13 3 23 27. Also Hos 5 7. and 7 8. and 8 12. Amo. 8 5. with 2 Cor. 6 14. c. Which should not so be if they vvere not the people and church of God under his covenant and bound to the observation of his statutes and ordinances For the Pagans and such as perteyne not to the covenant of the Lord being not his Church and people are not in their estate bound unto these and the like Ordinances of the Lord vvhich he hath giuen to his church and people Psal 147 19 20. with Deut. 7 1 11. 7. The Apostle speaking of Antichrist in his Epistle to the Thessalonians describeth him thus There shall come an apostasie defection or falling away and the man of sinne shal be revealed 2 Thes 2 3 4. the sonne of perdition who opposeth and exalteth himself aboue al that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himself that he is God c. 2 Thes 2 3 4. Here the apostle describing Antichrist speaketh of the Temple of God where he sitteth c. Novv that by the Temple of God in Israell vvas figured the Church of God among Christians appeareth by these Scriptures 1 Cor. 3 16 17. 2 Cor. 6 16. Ephes 2 21. Rev. 11 1 2 19. and 14 15 17. and 15 5 6 8. and 16 1 17. compared vvith Zach. 6 12 13. and is acknowledged by the best writers of all ages who also thus interpret and apply this Scripture in 2 Thes 2 4. For which see Amand. Polanus Symphonie chap. 23 thes 3. M. Clift Advertis pag. 100 113. So then from this Scripture I reason as followeth If the Pope of Rome with his hierarchie be the man of sinne here spoken off and the sonne of perdition vvho opposeth and exalteth himself aboue all that is called God or that is worshipped then is the church of Rome the Temple of God here spoken off vvherein he sitteth as God shewing himself that he is God But the Pope of Rome vvith his hierarchie is by †M. Ains Animad p. â—6 1â—6 their owne graunt the man of sinne of whom the Apostle here speaketh c. Therefore the church of Rome is the Temple of God also that here is spoken off c. Or thus to like effect If the Church of Rome be not the Temple of God and consequently the church of God spoken off by the Apostle in this place 2 Thes 2 4. then is not the Pope vvith his hierarchie the man of sinne that here is spoken off and the sonne of perdition who opposeth and exaleth himself aboue all that is called God or that is worshipped so that he as God sitteth in the Temple of God shevving himself that he is God 2 Thes 2 3 4. But the Pope with his hierarchie is by their ovvn acknovvledgement the man of sinne here spoken off c. Therefore also the church of Rome is the Temple of God and so the Church of God spoken off in this place 2 Thes 2 4. The consequence is necessarie as appeareth by the expresse words of the text it self and the comparing of them vvith the Scriptures aforesaid The reason also is so evideÌ„t as vvhosoever hold not the church of Rome to be the church and Temple of God here spoken of neyther can they hold that the Pope of Rome with his hierarchie is the Antichrist man of sinne set therein as the Apostle here speaketh And they that acknowledge this must needs yeeld the other withall Where for further manifestation of the point note remember still to put difference betvveen the man of sinne that sitteth and the Temple of God wherein he sitteth Which not being observed aright besides many unsound speaches and assertions that haue passed such as are otherwise good writers much error hath risen hereabout and great confusion of things that differ See it for more evidence and confirmation hereof in some other like matters phrases of Scripture vvhich may fitly be compared herevvith and vvhereunto this may vvell be referred in divers respects In the historie of the Kings and Chronicles it is recorded that Manasseh king of Iudah who †2 King 21 9 16. made Iudah to sinne in doing that which vvas evill in the sight of the Lord and seduced them to doe more evill then did the nations vvhom the Lord destroyed before the children of Israell set a graven image of the groue that he had made in the house of which the Lord said to David and to Salomon his sonne In this house and in Ierusalem which I haue chosen out of al the tribes of Israel wil I put my name for ever 2 Kin. 21 7. 2 Chro. 33 7. c. The application hereof we shall shevv hereafter The Psalmist also speaking of the Chaldeans saith O God the heathen are come into thine inheritance thy holy Temple haue they defiled they haue layd Ierusalem on heaps Psal 79 1. And Esay speaking of the king of Babylon saith thus How art thou fallen from heauen O †or Day starre Lucifer sonne of the morning how art thou cutte downe to the ground which didst weaken the nations For thou hast said in thyne heart I vvill exalt my throne aboue the starres of God and I will sit in the mount of * or testimonie or appointment the Congregation in the sides of the North I will ascend aboue the heights of the clouds I will be like the most High Esa 14 12 13 14. Now that by the mount of †or Church the congregation at the sides of the North is meant Mount Sion on the north side whereof on mount Moriah the Temple of Ierusalem vvas built where also by the Lords appointment the people of God vvas woont to come together for the vvorship of God appeareth by this place compared with Psal 48 1 2. and 78 68. 2 King 19 21 31. 2 Chron. 3 1. Esa 8 18. and 10 12. c. And that thus the Apostles speach aforesaid fitly agreeth herewith vvho can deny Ezechiell the Prophet one of the captiues in Chaldea speaking of the Temple of God at Ierusalem and of the estate of the Ievves the Church and people of God in his time saith The spirit lift me up between the earth the heauen and brought me in the visions of God to Jerusalem to the doore of the inner gate that looketh toward the North where vvas the seat of the image of jealousie which provoketh to jelousie And behold the glory of the God of Israell was there c. Then said he unto me Sonne of man Lift up thine eyes now the way towards the North so I lift up myne eyes the way toward the North and behold Northward at the gate of the altar the image of jealousie in the entry c. Ezech. 8 3 4 5. with 1 1.
c. Where marke again that Northward at the gate of the altar of the house and Temple of God was the seat of this image of Ielousy or idoll of indignation another fit type of Antichrist and of his seat in the church of God among Christians ‡ or the God of stroÌ„g might of forces fortresses munitions the Almighty God c. as this other was in the Temple of God among the Iewes Daniel the Prophet speaking of Antiochus Epiphanes and of his Captaynes and Souldjours and the Overseers vvhich he set over Ierusalem and Iudah as also of Iupiters image set in the house of God c. other fit types of Antichrist also saith thus And armes shall stand on his part and they shall pollute * or The Sanctuarie that is the Temple of God and the Munition that is Jerusalem being vvell described the sanctuarie of strength and they shall take away the dayly †or worship sacrifice and they shall place the abomination that maketh desolate c. And the king shall doe according to his will and he shall “ 2 Thes 2 4. exalt himself and magnifie himself aboue every God and shall speak marveilous things against the God of Gods and shall prosper til the indignation be accomplished for that that is determined shal be done Neyther shall he regard the God of his fathers nor the desire of women nor regard any God but shall magnifie himself aboue all And as touching * Dan. 7 25. 2 Pet. 2 18. Rev. 13 5 6 11. the God of strong forts in his seat he shall honour yea he shall honour †Iupiter Olympius 2. Machab. C. 2. as Piscater others expound â—t applying it aâ—â—o to the breaden God honoured by the Pope with gold silver a God whom his fathers know not vvith gold with silver and with precious stones with pleasant things c. Dan. 11 31 36 37 38. Wherewith also compare Dan. 7 24 25. and 8 9 10 11 12. and 12 7 11. with 1 Machab. 1 23 39 49.50 53 57 62. c. and 2 Machab. 5 11 22. c. and 6 1 11. c. 2 Thes 2 3 4 7 12. 1 Tim. 4 1 2 3. 2 Tim. 3 chap. 2 Pet. 2 chap. 1 John 2 18 19. Rev. 11 2 3. and 12 1-6 7 14. c. and 13 5 6 7 11. c. And especially this place 2 Thes 2 3 4. Where the Apostles words noted downe here †Pag. 124. before doe so fitly agree vvith that speach of the Prophet Daniels as they may well be esteemed to haue direct reference thereunto the former being a fit type of this other in very many things of speciall vvaight and moment and for the point in hand very evident and playne yea such as by the reference aforesaid doe necessarily evince that as the Sanctuarie of Strength whereof Daniel speaketh which was polluted by Antiochus and his instruments and Gods seat vvherein the idoll vvas placed and honoured was the Temple of God at Ierusalem and so a true Temple though lamentably profaned and defiled by the meanes aforesaid so also the Temple vvhereof Paul speaketh wherein Antichrist the Man of sinne sitteth is likevvise the Temple of God so a true Temple though miserably polluted and profaned by Antichrists sitting and exalting himself therein as the Apostle speaketh Where moreover we must stil remember that the things vvhich hapned to the Ievves for examples were tipes of things befalling the church under the Gospel are vvritteÌ„ for our admonitioÌ„ upon whoÌ„ the ends of the world are come 1 Cor. 10 11. Rom. 15 4. Heb. 9 1 9 24. c. Ioh. 6 32 33. Iude v. 5 23. Rev. 2 14 20 c. So then here and in the other places before alledged see how plain needfull it is to distinguish betweene the carved image erected by Manasseh and the house of God wherein it was set 2 King 21 7. 2 Chron. 33 7. betvveen the Chaldeans and the holy Temple c. Psal 79 1. between Lucifer the King of Babylon and the Mount of the Congregation Mount Sion vvhere he said he would sit Esa 14 12 13. betvveen Baals Idol of jelousy or indignation and the Temple of God in the entry whereof it was set Ezech. 8 3 5. betvveen Antiochus his Captaynes Souldjours Overseers and Idols and the Sanctuarie Fortresse seat of God which they polluted and profaned in vvhich and over vvhich they were set c. Dan. 11 31 36 37 38. c. And so likevvise between the Man of sinne and the Temple of God vvherein he sitteth 2 Thes 2 3 4. Note also herewithall hovv fitly Iudah in her apostasie and estate yea the case of Ierusalem and the Temple there haue typed out unto us the apostasie and estate of the church of Rome Which I note the rather because that this being observed it will giue great light for the right understanding of that churches estate and for the better deciding of many questions thereabout and doeth also plainly manifest the errour of such as will not admit so much as to haue Israell in her apostasie made a type and patterne thereof nor to haue reasons and answers deduced and applied from the one unto the other whenas the Scripture it self leadeth us euen unto Iudah as a type and figure thereof in her apostasy and estate and yet more particularly also to Ierusalem and the Temple of God As appeareth evidently and vndeniably by comparing together the Apostles words with the Prophet Daniels 2 Thes 2 3 4. vvith Dan. 11 31.36 37 â—8 c. besides that which to the same purpose may likevvise be observed out of the other Scriptures here before mentioned and all such like 8. To vvhich end for the question in hand obserue also that which Iohn hath in the Revelation vvhen he saith ‘ Rev. 11.1 2. And there vvas giuen me a reed â—â—ke unto a rod and the Angell stood saying Rise and measure the Temple of God and â—he Altar and them that vvorship therein But the Court vvhich is vvithout the Temple 〈◊〉 leaue out and measure it not for it is giuen unto the Gentiles * Gr. cast out and the holy city shall â—hey tread upon tvvo and fourty moneths Rev. 11 1 2. For the better understanding of which Scripture we are to remember that the Temple is diversly spoken of in the Scriptures sometimes so as it compriseth the vvhole Temple vvith all the parts thereof sometimes but in respect of some parts of it and that also diversely For the Scripture sheweth how there were divers parts thereof as namely the holy place Hebr. 9 2 6. Exod. 39 1. and the most holy place 1 King 6 16 19. and 8 6 8. Hebr. 9 3 7. the courts 1 King 7 12. and 2 King 21 5. and 23 12. Psal 65 4. and 84 2. Ezech. 10 3 5. and 42 3. Zach. 3 7. both the invvard court of the Priests vvhich vvas
not as in the Temple of God as the answer here would import vvhich therefore is meerly shifting and full of deceit Thirdly he doeth not onely corrupt the text with evill gloses one upon another but he doeth in deed abuse the Scripture and directly pervert it vvhen for an inference he saith If they can proue that Antichrist is the true God c. as if Pauls vvords were not plaine to such as will understand that Antichrist exalteth himself aboue all that is called God so that he as God sitteth in the Temple of God c. and therefore is not the true God but the man of sinne sonne of perdition although that he as God sit in the Temple of God shewing himself that he is God 2 Thes 2 4. Fourthly difference is to be put as I haue noted here before between the man of sinne that sitteth and betvveen the Temple vvherein he sitteth The Man of sinne himself saith the Apostle sitteth as God yet the Temple wherein he sitteth saith the same Apostle is the Temple of God And othervvise how is it possible if he vvere in deed true God sitting in the Temple of God that he should also be the Man of sinne and sonne of perdition c. But see the like in the cases †Pag. 125 126. c. before mentioned that fell out at Ierusalem and the Temple there vvhen Baals Idoll of indignation vvas set at the entry of the house of God Ezech. 8 3 5. and vvhen Antiochus Epiphanes and his Officers profaned the Sanctuarie city of Ierusalem and set the image of Iupiter Olympius in the Temple and seat of God Dan. 11 31 36. c. who vvould not novv put difference between the idols and persons aforesaid on the one hand and betvveen the Temple and city of God vvherein they vvere set vvhich they polluted on the other And if question should be made vvhether the Temple and city so polluted vvere yet still notwithstanding the Temple and city of God and one for proof thereof should alledge the Scriptures aforesaid would any Opposite now reasoning thereabout be so absurde and voyd of reason as to make this or such like inference thereupon If they can proue that the idoll of Baal or Iupiter that Antiochus or any of his Officers is the true God then I wil yeeld that Baals Temple Jupiters Temple Antiochus and his Officers Temple is the true Temple and their city the true city Otherwise c. Or vvho vvould not rather in the feare of God reason thus Although that Baal Iupiter Antiochus and his Officers be idols and vile persons yea an abomination of desolation yet the Sanctuarie and city of Ierusalem wherein they were set and which they profaned were still Gods Temple and holy city notvvithstanding Fiftly obserue here throughout his treatise hovv still he calleth that the Temple Church and body of Antichrist vvhich Paul expressely and purposely calleth the Temple of God And so therein note still his shifts and his errours c. When Antiochus had polluted the Temple of God at Jerusalem and had set the image of Iupiter Olympius therein he sent then also an old man of Athens to compell the Iewes to call it the Temple of Jupiter Olympius 2 Mach. 6 1 2. Antichrist likevvise typed by Antiochus hath polluted the Temple of God in the church of Rome other like churches sitting therein as God and shewing himself to be God 2 Thes 2 4. and novv cometh this man of himself and like the old man of Athens wil needs call it perswade others to esteem and call it the Temple of Antichrist the church of Antichrist the body of Antichrist the Synagogue of Sathan c. Sixtly he doeth not onely pervert the Scripture but also crosse contradict it vvhiles that vvhich the Apostle saith is the Temple of God he saith it is an idoll like Antichrist himself Finally hovv ever he vvould shift of pervert obscure this Scripture and the matter in hand yet the light of the trueth so shineth before his eyes as euen here himself is forced to note and set it downe that upon the Apostles words who saith the man of sinne sitteth as God in the Temple of God our conclusion must be that Antichrist sitteth as God in the church of God These are his owne words and so in deed let this be our conclusion that Antichrist as the Apostle saith is exalted aboue all that is called God or that is worshipped so that he as God sitteth in the church of God Now then this man himself cannot deny but the Apostles vvords will beare this inference yea he saith our conclusion must be thus hereupon So notwithstanding all his strugling and opposition here against he is now driuen nill he will he to giue us the cause against himself and to overthrovv all his ovvne writing hereabout Which being novv done by himself I may the better spare labour in manifesting the vanity and iniquity of his pretended exceptions Onely because the point is of vvaight and of needfull use against the Papists and Anabaptists I will here briefly note a fevv things more which may giue some light for the present and occasion of further search hereafter about this matter And first seeing novv themselues affirme that our conclusion upon the Apostles words must be this that Antichrist as God sitteth in the church of God I aske vvhat church of God it is vvhereof the Apostle saith here that Antichrist as God sitteth therein If they say it is the church of Rome they giue us the cause If they say it is not the church of Rome but some other let them then shew it But in the vvhole processe of this treatise of theirs they still speak of the church of Rome And all the termes that here are used by the Apostle of the man of sinne the sonne of perdition his opposition his exaltation his sitting as God his shewing himself to be God c. they apply to Antichrist the Pope of Rome and his hierarchie But vvhen they come to this other clause of the Temple of God to expound it of the Temple body and Church of Antichrist the Synagogue of Sathan the Temple of the divell c. as they speak almost in every sentence of their treatise hereabout and this also in such sort as they vvill not haue it understood to be the church of God hovv straunge is this how far differing from their better and sounder vvritings heretofore If vve should thus expound and apply the Scripture what outcryes should we heare what reproach should we beare at their hands When M. Sm. as vve savv ‘ Pag. 133 erevvhile applied the city court without the Temple spoken off Rev. 11 2. to the confused assemblies of Antichrist Antichristian persecuters M. Ains could not bear it that the Court of the Temple should betoken Antichrists church c. but did soundly convince and sharply rebuke him Yet now loe himself in this treatise
vvill haue the Temple of God spoken off 2 Thes 2 4. not onely to signifie the church of Antichrist the Synagogue of Antichrist the Temple Church and body of Antichrist c. but cannot endure that others should otherwise understand it of the church of God as by his writing reviling assertions may appeare Here therefore for the better clearing understanding of the matter let me aske moreover whether these two propositiōs come to a like end agree the one vvith the other to note out the same thing or not viz. The man of sinne sitteth in the Temple of God And Antichrist sitteth †or in the Church of Rome and other like churches of Christians in the church of Rome If they be alike and accord together in one the cause will be plaine If not let them shevv the difference between these propositions that so the meaning of this Scripture may the better be found out And vvhereas also the terme sitting noteth authority and continuance as ‘ M. Ains Annot on Psal 1 1. and 61 8. 102 13. c. himself othervvhere vvell observeth let him tell us vvithal whether Antichrists authoritie and continuance be in the church of Rome or not according as the Apostle speaketh here of the Man of sin sitting in the Temple of God If he say the authoritie and continuance of Antichrist is in the church of Rome the case againe will thus also be evident If he say it is not there let him then shevv us the Temple of God spoken off by the Apostle vvhere it is Thus tvvo lines keeping directly to the point in question will more clear the matter and better convince both Papist and Anabaptist then tvvo thousand full of shifts errors vvhich doe but the more harden both of them against the trueth though severall wayes But I wil proceed Animad p. 78. The second thing that here he insisteth upon is the word Temple But the Apostles words are the Temple of God unto which he should haue kept as vvill more appeare afterward In the meane time obserue hovv he which euen novv said our reason was unperfitly alledged because of the omission of these vvords as God vvhich perteyning to another point then the question in hand might here therefore so be omitted yet doth now presently himself leaue out such words vvhich as touching the point in question may not be left out at all The particulars follovving vvil shew it more plainly He saith we take it for granted that by the Temple is meant the church so goe on in obscuritie Advert p. 58 59. My vvords were these speaking of the Apostles speach vvhere he saith Antichrist should sit in the Temple of God 2 Thes 2 4. that here by the Temple of God understanding the church of God it will follovv that Antichrist should sit in the church of God and is there to be sought and found not among the Jewes Turks Pagans c. Where first mark that I spake not of the Temple onely but of the Temple of God as the Apostle also doeth Secondly I doe in deed here deriue the reason from this exposition thereof that by the Temple of God is understood the church of God Which if it could be shevved not to be agreeable to the Scriptures otherwhere or that this place would not bear it I haue done But it is so evident that ‘ 1 Cor. 3 16 17. 2 Cor. 6 16. the Scripture thus useth it as euen here in the very next passage this man himself graunteth it Neyther doeth he shew any one place of the Scripture where this phrase of the Temple of God used figuratiuely as it is here doth signify any other thing then the church and people of God And what should I look for of an Opponent that vvould deal soundly and syncerely but that now he should proue that it is not here meant of the Church of God and should also shevv vvhereof it is to be understood and that by the word of God Which till he doe let the Reader obserue his exceptions here how idle they are and to no purpose for the matter in hand As first of all vvhen he saith that the Temple did primarily figure out Christ Joh. 2 19 21. and the Lord God almighty the Lamb is the Temple in the heauenly Ierusalem Rev. 21 22. To vvhat purpose is this will it hereupon follow that therefore by the Temple of God 2 Thes 2 4. vve may not understant the Church of God Or that they vvhich doe so goe on in obscuritie But if in this sense saith he we understand that speach of Paul touching Antichrist then must vve translate the vvords as * August de civ Dei l. 20 c. 19. some auncient Doctors haue done eis ton Naon for the Temple or as if himself vvere the Temple c. Where note first how he speaketh this with an If secondly that he telleth not vvhether himself doe think that it is thus to be understood or thus to be translated or not Which when he resolveth upon for himself and so sheweth it then may it more be considered of In the mean time let the Reader obserue how himself goeth on in obscuritie vvhat he can And for the phrase it self this onely for the present I will here note and leaue it to be observed and considered by the Reader that where Matthevv hath eis to onoma tou patros c. into the name of the Father c. Mat. 28 19. Luke hath for it epi to onomati Jesou Christou ‘ or upon in the name of Iesus Christ Act. 2 37. M. Brigh◠on Rev. 1◠2. en to onomati tou Koriou in the name of the Lord Act. 10 48. And a good writer treating on Rev. 16 2. on those words eis tous anthropous saith They upon vvhō this ulcer there spoken off seizeth are men there fell an ulcer against men as Beza turnes it or into men as the vulgar reads that is on men as Antichrist is said to sit into the Temple for in the Temple 2 Thes 2 4. But the praeposition with an accusatiue case soundeth as if the sores did vex not so much by †sticking in the body as by afflicting it from without which doth more agree to these figuratiue sores c. And whether some such thing likewise may not here be observed about this phrase eis ton naon tou Theou os Theon cathisai to sit as God ‘ or upon See Esa 1◠13. into the Temple of God where the same praeposition case is used or els moreover to note out some very near deep close or inward sitting of Antichrist into or in the Temple of God I leaue to be further considered desiring that the true meaning hereof vvhat can be may be searched and found out for the better ending of these and sundry other questions vvhereunto this vvould giue great light and help As for the * Augustine auncient
and remembred Novv touching the Scripture and question spoken off where the Apostle speaketh of the man of sinne sitting in the Temple of God ‘ Bellar. cōtrov 3 l. 3. c. 13 c. Rhem Test in 2 Thes 2 s 11. Bellarmine and the Papists vvill not haue it understood of the Church of God among Chistians and thus farre M. Ains and his followers agree with them in this place But Bellarmine expounds it literally of the Temple of Ierusalem M. A. expounds * Animad p. 78 82. 93 94. c. it straungly of the Synagogue of Sathan of the Temple of Antichrist and the Divell c. And here novv they differ one from another and both of them from the trueth as far as darknes doth from light The Temple at Ierusalem was destroyed long since and in the new Ierusalem which we expect clearly shortly to come at the conversion of the Ievves to the Christian faith there is no such Temple to be looked for the sacrifices shadovves and ceremonies of the Law being now ceased I saw no Temple therein saith Iohn for the Lord God Almighty and the Lambe are the Temple of it Rev. 21 2 22. So vve may first cashier Bellarmines exposition And then M.A. vvhich is in some respects a great deal more straunge that by the Temple of God the Apostle should meane the Synagogue of Sathan the Temple of Antichrist and the Divell c. Against vvhich if there vvere neyther other Scripture nor any other thing at all but that the Apostle here describeth it by this Name of the Temple of God calleth Antichrists sitting therein as God * 2 Thes 2 7. a mysterie of iniquity it vvere ynough to teach us to advise well and to take far more heed thereabout For is this terme of the Temple of God ever so taken in the Scripture Would the Apostle saith Augustine call the Temple of an idoll or of the Divell the Temple of God Or when he describeth the mysterie of Antichrists iniquity would he teach the Church that the place of his sitting is the Temple of God if he meant that it vvere in deed the Synagogue of Sathan the Temple of Antichrist For that Antichrist should sit in the Temple of Antichrist and Synagogue of Sathan what mysterie is there in it All the world would easily perceiue that these agreed very vvell and most fitly together But for Antichrist to sit in Gods Temple and Christs Church this is in deed a mysterie and a mysterie of iniquity such as men had need open the eyes of their understanding and set their hearts religiously to consider it if they vvould discerne it as it is Which may sufficiently appeare by these straunge expositions and like erroneous courses found among the Papists Anabaptists these men and other such vvhether Popishly or Anabaptistically addicted hereabout And what may we think is it that induceth thē hereunto Is it not first that this is a mysterie of iniquitie which eyther is not readily perceived or not rightly esteemed as it should Is it not vvithall in the Papists that they would turn away the application of this Scripture from the Pope church of Rome and therefore vvould send us to the Temple of Ierusalem to find out this mysterie there Is it not also on another hand in these men vvith the Anabaptists and others like mynded that they cannot endure that the Church of Rome should any way be esteemed the Church of God and therefore wil rather by the Temple of God understand the Synagogue of Sathan and Temple of Antichrist then they vvil admit that the church of Rome should be the Temple and church of God For my self my purpose is not to plead for the corrupt and adulterate estate of the church of Rome or of any degenerate churches at all much lesse for any impietie or iniquitie of the Man of sinne of Antichrist or his hierarchie of the corruptions false worship or superstitions of that apostasie against vvhich I haue heretofore many yeres in prison and now also by the mercy of God this twentie yeeres in exile witnessed and stil doe vvitnesse the trueth of Christ vvhat in me is and in that measure as it pleaseth him to manifest and vouchsafe unto me But my purpose is to shew that difference is to be put betvveen the Temple of God where Antichrist sitteth and betvveen Antichrist himself who as God sitteth therein that so the cause of the Protestants in general and ours in particular may be kept sound and intire both against the Papists and popish corruptions on the one hand and against the Anabaptists and Anabaptistical aberrations on the other Now therefore to speak of the church of Rome in this respect how this terme is used it is taken either particularly or more generally If vve understand it of a parttcular church as the Apostle wrote †Epist to the Romās his Epistle to the church there how shall we soundly deny eyther it to be the Temple of God or Antichrist to be set therein Euen the Papists themselues hold and tell us that the †Anton. Sum. part 3. tit 21. cap. 2. 6. Laterane Church in Rome is the Parish Church of the Bishop of Rome Which is much to be observed about this question And himself saith here as the trueth is that the Tsmple figured every particular church and therefore also the particular Church of Rome Which thing alone might suffice for the controversie in hand And that the more because the Antichristian usurpation opposition exaltation extent of unlavvfull jurisdiction and other such corruptions growen up since the first plantation of that church are rather to be referred to the Bishops of that church then to that particular church it self and doe more fitly and properly apperteyne to those clauses of the Apostles description of Antichrist where he calleth him the man of sinne opposing and exalting himself aboue al that is called God or is reverend sitting as God and shewing himself that he is God c. then to this other clause of the Temple of God whereabout our question is Like as in the Revelation they are to be referred to the Beast not to the church and people of God in and over vvhich the beast tyrannizeth Rev. 11 and 13 and 14 and 17 and 18 chapt If it be understood more generally then may it be applied to all other such Christian churches as synce the prevayling of Antichrist the Pope of Rome are come under his jurisdiction and government Rev. 11 2. and vvherein he sitteth or treadeth thereon though not in his ovvne person in each of them yet by his hierarchie authoritie usurpation and jurisdiction And if we mark it also we shal find that not the Pope onely but the other hierarchicall Prelates Diocesan Provinciall the like haue the Parishes or particular churches perteyning to their jurisdictions vvherein they sit although not in their owne persons yet by their hierarchie and authority Yea euen
at Rome to this day the Cardinals that are next to the Pope himself are all of them Presbyters or Deacons and haue each of them their particular church or parish whereof they are named and vvhereunto more particularly they doe apperteyne Whereupon to note it by the vvay this may also be observed that if there be any Bishop at this day in our ovvn countrey or otherwhere vvho hath not his particular Church or parish whereof he is overseer and whereunto he doeth properly appetteyne all such are more degenerate from the auncient way order of the Primitiue Churches then is the Pope himself in this behalf And if the Bishops haue stil every one his ovvn peculiar parish church to vvhich they doe properly belong it is a good print and footstep of the auncient vvay wherein the churches vvere planted at first by the Apostles and Euangelists And is a point that vvill giue great light to this other questions novv much controverted about the order and government of the church Note here also hovv the very things vvhich the Prelates chalenge in the particular churches under them are jurisdiction and ordination And that othervvise they leaue the particular Parishes to their ovvn peculiar Ministers for the ministration of the word and Sacraments among them ordinarily Which is observed in all churches by all Prelates euen the most Popish and under the Pope himself unto this day And is a point also that vvill giue light to the better understanding of the estate of the Prelacy and condition of the †Parishionall Diocesan Provinciall c. churches perteyning unto them of what sort soever But to proceed I am not ignorant that the termes of Diocesan Provinciall Nationall Oecumenical or universal churches are also otherwise used and applied and are ascribed to representatiue Churches to Councils Convocations Synodes Courts and the like whereof there may be some use consideration not unprofitable about the matter here in hand so it be not otherwise abused For vvho knoweth not that the Pope hath novv a long time sit in Councils Courts and other Christian assemblies opposing and exalting himself aboue all that is called God or that is worshipped shevving himself that he is God establishing confirming and disanulling vvhat he would ruling overruling vvhom vvhen as he would yet not present stil in his own person but sometimes by his designed substitutes alvvaies by his usurped povver authoritie and jurisdiction But of this I vvill not insist It may suffice for the point in hand that Antichrist is so set and exalted as hath ben said in the Christian Churches aforesaid which I suppose these men themselues being better advised vvill not deny to be the Churches and Temple of God Or if they doe then I hope they will shevv of vvhat other church or churches they understand this Scripture and hovv that vvhich the Apostle teacheth in this place is by the Man of sinne performed in the Temple of God Alvvaies remembring to distinguish betvveen the man of sinne himself and between the Temple of God wherein he sitteth c. And this for the present I thought to note hereabout Animadv p. 78. Where he saith if we meane a particular Church it will not agree with the prophecies of Antichrist whose City or church is so great as peoples kinreds toungues and nations doe dwell in the streets thereof Rev. 11 8 9. I ansvver first that stil he cals that Antichrists church vvhich the Apostle cals the Temple of God II. Secondly how vvill he proue that the Beasts city spoken off Rev. 11 8. is the Temple of God spoken of 2 Thes 2 4. If he say he speaks not of the Temple of God then he speaks not of the point in hand If he speak of it why doeth he still call it the City Church and Temple of Antichrist and not the Temple of God as the Apostle termes it Hath the very phrase of the Scripture so much light in it as he can not endure to look upon it Or doth he in these things loue darknes more then light Or is there no difference to be put between Antichrists City and Gods church III. Thirdly having this occasion I vvill propound some things hereabout and leaue them further to be considered off being assured that if the true meaning of these Scriptures be rightly found out the difficultie about these and sundry other matters will be far the more easy Whereas therefore he doth not distinguish betvveen the City and the Church but here and throughout his treatise usually confounds them as all one let us obserue and consider of these things thereabout 1. That this City spoken off in ‘ Rev. 11 8. the place that he alledgeth is spiritually called Sodome and Egypt where also our Lord vvas crucified But the church is here called the Temple of God or the Court vvithout the Temple or the holy City c. For which see 2 Thes 2 4. and the chapter it self vvhich here he citeth Revel 11 2. 2. That this great city is not onely Sodome and Egypt spiritually but is also that Sodome Egypt where our Lord was crucified Rev. 11 8. Now al know that Christ our Lord vvas crucified in and under the jurisdiction of the City not of the Church of Rome For he vvas condemned to death by Pontius Pilate the Deputie of the Romane Emperour under whose dominion and jurisdiction now the Iewes were and vvas crucified by the Romane souldjours being delivered to the Gentiles when yet there was no church at Rome as Christ himself had before told his disciples Mat. 27 2 11 26 27 31 35. with 20 17 18 19. Luke 18 31 32 33. and 23 1 2 c. Joh. 18 28 31. 19 1 2 10 12 15 16 18 23. c. Which is also acknowledged by this man himself here a litle after Animadv pag. 83. 3. That this City is that which vvas the Dragons throne and was by the Dragon giuen to the Beast Rev. 13 2. vvhich this man himself also noteth though to another purpose Animad pag. 79. But this was the City not the Church of Rome Neyther I think will these men themselues say that the Church vvas the Dragons throne or was by the Dragon giuen to the Beast 4. That this City also is the throne of the Beast Babylon the great City spoken of Rev. 16 10 19. and 17 18 ch Which that it is to be understood of the city of Rome and the dominion thereof vvill yet appeare further by the reasons follovving And note here how ‡ M. Brighon Rev. 16.19 some treating on Rev. 16 19. expound great Babylon there to be the city of Constantinople called New Rome Which then maketh the more for the point in hand 5. That this city is the woman that sitteth on seuen mountaines Rev. 17 9 18. And that the City not the church of Rome is built on * Called Palatinus Capitolinus Quâ—rinalis Aventinus Caelius
still notwithstanding the city people and temple of the Lord. Esa 1 3. and 3 12. vvith Jer. 50 28. and 51 11 35 36 45 50 51. 4. And as for the true catholick church and spouse of Christ vvhereof he speaketh besides that it conteyneth onely the elect and all of them in all ages and places of the vvorld as is aforesaid himself also knoweth that it is a church invisible unto us whereas our question is of the Temple of God vvherein the Man of sinne sitteth and so of the visible Church polluted and profaned by Antichrist as the Temple of God at Ierusalem vvas of old both by the Iewes themselues and by Antiochus c. 2 Thes 2 4. Rev. 11 2. compared with 2 Chron. 36 14. c. and Dan. 8 9 14. and 11 31. c. 5. Lastly obserue here how still he speaketh and useth the terme of Antichrists Temple vvhereas vve speak of the Temple of God vvhereof the Apostle speaketh 2 Thes 2 4. and so of the Lords Court and City spoken of Rev. 11 2. vvhich hovv ever he cannot now admit to signifie the church of God yet he hath both taught it ‘ Def. of Script p. 14. c. heretofore so as he need not now be taught it again if he will but peruse what himself formerly vvrote about this matter and here againe he teacheth it †Animad p. 80. in the very next page follovving vvhere he interpreteth the Temple of God * 2 Thes 2 4. here spoken off to be Gods church and people thus still forgetting and contradicting himself of vvhethersoever he meane it vvhether of the church catholick or particular Let him chuse vvhich he vvill to expound it of and apply it unto And then let him tell us vvhether it be no othervvise the church of God but as the Divell himself is an Angell of light expounding his own words as shal please him best In the next place vvhere he saith that “ Animad p. 79. the very word Temple leadeth us to understand Antichrists church to be but a counterfeyt c. mark first how he keeps not the words of the Text. The Apostle saith not onely the Temple but the Temple of God So his exception and assertion here keeping to the Apostles vvords and the point in hand is this in deed thus to be propounded that the very phrase of the Temple of God leadeth us to understand Antichrists church to be but a counterfeyt Which if so it were then also when the Apostle saith to the Church of Corinth in the Scripture that himself cited ‘ Animad p. 78. here but a litle before ’‘ 1 Cor. 3 16. know ye not that ye are the Temple of God his meaning should be according to this glose know ye not that ye are a counterfeyt church Againe ‘ ver 17. If any man defile the Temple of God him shall God destroy that is according to his collection here If any man defile a counterfeyt church him shall God destroy And again “ 2 Cor. 6 16. What agreement hath the Temple of God with idols for ye are the Temple of the living God that is according to this understanding here What agreement hath a counterfeyt church vvith idols for ye are a counterfeyt church c. Or to keep to the word Temple alone as himself here chuseth to doe let him remember hovv he said here in ‘ Animad p. 78. the next page before that the Temple figured out Christ primarily Like as Christ speaking of his body said to the Ievves Destroy this Temple and in three dayes I vvill raise it up speaking of the Temple of his body Ioh. 2 19 21. Will this man therefore novv thereupon gather as here he doeth that the very vvord Temple leadeth us to understand Christs body to be but a counterfeyt So in deed ‘ Daenaeus in Augustin de haeres the Marcionites and other hereticks of old held that Christ was not truly man but had a feyned and fantasticall body vvhich he brought from heauen and took not of the substance of the Virgin Marie Wherefore also they put out of the Gospels the genealogie of Christ described by Mathevv and Luke c. What a strength now such collections as this man maketh giues to these heresies revived again by some Anabaptists let the wise judge and let the weak take heed of such counterfeit gloses Moreover in ’‘ Animad p. 80. the very next page following he tels us that Antichrists sitting as God in the Temple of God spoken off 2 Thes 2 4. is to be understood of his invading and destroying Gods church and people as the heathens of old dealt vvith Jerusalem and the dvvellers therein And novv here he tels us the vvord Temple leadeth us to a counterfeyt So as then by his doctrine eyther Antichrist hath invaded and destroyed but a counterfeyt and therefore not the church people of God in deed neyther is his dealing like the heathens of old vvho invaded and destroyed Ierusalem the Lords city and the dvvellers therein in very deed or els he doeth still contradict himself as in deed he doeth By which also may appeare hovv notably this man himself playeth the counterfeyt so might be left vvith all his counterfeyt gloses till God giue him better grace vvere it not that the trueth and good of others also are to be respected vvithall Where he saith the Temple and tabernacle in Israell vvas not the church congregation of Gods people ‘ properly See vvhat he saith to M. Sm. hereabout Def. of Scrip. p. 5 8 c. properly but a sacramentall signe of Gods dvvelling vvith them c. What then vvere they therefore but counterfeyts not a Temple and Tabernacle in deed and in trueth Or did they not in Gods ordinance figure out the church as himself affirmed here a litle before so were the church figuratiuely Or doeth not the Apostle so understand and apply them in the places before mentioned 1 Cor. 3 16 17. 2 Cor. 6 16. Ephes 2 21. Circumcision also and the Passeover in Israell vvere signes of Gods covenant leading unto Christ were they therefore but counterfeyts and not a cutting of the foreskin and a lambe in very deed Or were they not Gods holy Sacraments and fit antitypes of ours in deed and in trueth Thus by his doctrine might all Gods ordinances and types in Israell be esteemed but counterfeyts and all the doctrines comforts directions that throughout the Scriptures in ‘ Annot. on Gen. Exo. Psal c. his owne Annotations are derived from them might be turned avvay as being taken but from counterfeyts Hovv this again may strengthen the Anabaptists in their errors vvho vvould not haue us to reason from circumcision to baptisme from Israell to the church now c. all of judgment vvill easily discerne But novv at length after he hath made a great florish to shevv that the Temple is a
of Rome and other churches be Christian churches or not and then let all consider thereof indifferently that so the trueth may be found out according to the vvord of God whatsoever other opinions or prejudice vve haue had to the coÌ„trarie heretofore And hitherto of these expositions of this Scripture Next whereas upon the understanding of this Scripture aforesaid I brought in tvvo consequences shevving hovv it would meet vvith and convince the errors both of the Papists and Anabaptists c. this Opposite setteth himself to withstand in both what he can The first was this that by the Temple of God 2 Thes 2 4. understanding the church of God it vvil follovv that Antichrist should sit in the church of God and is there to be sought found and not among the Ievves Turks Pagans and the like as the Papists and others vvould perswade us To this he opposeth saying it is a fallacie from an insufficient division because all out of the true church are not Ievves or Turks or Pagans but there is a fourth to make up the mease euen popish Antichristians among whom the man of sinne is to be found c. Where omitting that he setteth not down all my vvords first I obserue that now he maketh the Popish Antichristians to be the Temple of God vvhere Antichrist is to be found and but erewhile he told us that by the Temple of God vvhere Antichrist sitteth as God is to be understood Gods church and people invaded and destroyed by Antichrist So as eyther he thinketh the popish Antichristians to be Gods church and people or els he forgetteth and contradicteth himself extreemely Secondly let him tell us vvhether the popish Antichristians of whom he speaketh be Christians in the church of God or not If he say they are Christians and in the church of God he giveth us the cause and doth but use fallacie to deceiue the simple by the terme of popish Antichristians our question now being of the Temple of God vvhere Antichrist sitteth and so of fynding him there among †How in other respects they are or may be termed popish Antichristians or otherwise I doe not here stand upon Christians and not among the Ievves Turks Pagans and the like If he say they are not Christians nor in the church of God hovv then will he shevv that Antichrist is to be sought found among them seing he is to be sought and found in the Temple of God Thirdly I aske vvhen and vvhere those popish Antichristians begun yet are of vvhom he speaketh Also whether they vvere popish Antichristians and not the churches of God before Antichrist invaded and sate among them or became to be such aftervvard If he say they were so before let him tell us vvho they vvere and shevv that such then was their estate If he say they became so aftervvard let him then tel us what they vvere before whether Christians and the church of God or not how long it vvas aftervvard ere they ceased so to be and vvho they are of whom thus he speaketh remembring still to distinguish betvveen Antichrist and the Temple of God vvhere he sitteth Fourthly let him remember how yll he took it when M. Sm. speaking of Rev. 11 2. applied the Court of the Temple to the assemblies of Antichrist Which interpretation then he called ‘ Def. of Scrip. p. 12 13 14 15. impietie dotage his fancie blyndnes of heart abuse of the â—ord of God c. If he could not endure that he should so interpret the court of the Temple spoken of by Iohn how is it that now himself thus expounds the Temple of God spoken of by Paul to be popish Antichristians If it were then impietie dotage a fancie blyndnes and abuse of Gods word so to expound apply it what thinks he it is novv Fiftly where he saith further that in the true church Antichrist the man of sin hath sometimes ben found raunging as a wolf but not reigning as a God which in his own Temple he doeth First I aske what true church it is whereof thus he speaketh that the man of sinne Antichrist hath ben found raunging therein as a wolf Secondly note how now he understands sitting as God to be reigning as a God vvhich here before he understood to be invading and destroying Thirdly how that vvhich the Apostle calleth the Temple of God he stil calleth the Temple of the man of sinne Antichrists ovvn Temple c. Where in vvhether he doe not use fallacie let himself consider others judge Finally touching this Scripture this clause thereof how ever he oppugne what we propound let him yet obserue how others doe understand and apply it Whereof I will here giue but one instance More may be produced hereafter M. Calvin vvriting upon these vvords in the Temple of God noteth this ‘ Calv. in 2 Thes 2 4. By this one vvord is their errour yea their sluggishnes sufficiently refuted who doe therefore account the Pope to be the Vicar of Christ because he hath his fear in the church howsoever he cary himself For Paul placeth Antichrist no other vvhere then in the very Sanctuarie of God For he is no outward enemie but an home-bred or household enemy which under the very name of Christ oppugneth Christ But it is demaunded how a denne of so many superstitions may be called the church which ought to be the pillar of trueth I answer that so it is called not because it reteyneth all the qualities of the church but because it hath somewhat remayning Therefore I acknowledge it to be the Temple of God wherein the Pope ruleth but profaned with innumerable sacriledges Calv. in 2 Thes 2.4 And thus doe other the best vvriters both old and new understand this Scripture of the Church of God So as his opposition is not onely against us but in deed against the best vvriters in all ages And hitherto of the first consequence which I inferred upon the understanding of this Scripture aforesaid vvhich more specially concerneth the Papists and others likewise mynded thereabout Another consequence also I inferred upon the same ground against the Anabaptists and such as incline unto them herein Namely that by the Temple of God spoken off 2 Thes 2 4. understanding the church of God it wil follovv that Antichrist should sit in the church of God and that therefore he is there to be found and doth not wholly take avvay the church of God every truth ordinance of the Lord as Anabaptists and such as are herein Anabaptistically inclined would bear us in hand To this he answereth Neyther did the Divel take away vvholly every trueth and ordinance of God from among the heathens but they reteyned many rites of Gods worship received from their Fathers as ‘ Animad p. 70. before is noted But vvhy now saith he not that the Divell took not away vvholly the church of God from among the heathens Why leaveth he out this
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
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
those in whom Christ delighteth that is to the Saints that are great excellent and noble being made the sonnes of God in Christ ver 3. vvith 1 Ioh. 3 1. Joh. 1 12. For whom Christ dyed and rose again from the dead is set in glorie at the right hand of God vvhere are pleasures for evermore Psal 16. And that thus we may understand and apply this Psalme unto Christ and to the work of his redemption and mediation vve may learne by the Apostles themselues so alledging applying it other psalmes accordingly Act. 2 25 36. compared with Psal 16 8 11. and 110 1. 132 11. 9. They whom Christ hath redeemed by his death haue remission of sinnes through the blood of his crosse receiue the spirit of adoption of sonnes are sanctified renewed and made conformable to the image of Christ are never separated from the loue of God vvhich is in Christ Iesus become members of that body vvhereof Christ is the head and Saviour are the Saints of the High ones or of the high places and haue the Angels sent forth to minister for them as being the heires of salvation Ephes 1 7. Col. 1 12 14. Rom. 8 15 39. Gal. 4 4 7. Exod. 29 36 37. and Ezec. 43 13 27. with Heb. 13 10 12. and 2 9 11. and 10 14 19 20. Tit. 3 4 7. Phil. 3 10. Ephes 1 3 23. and 5 23 27. Dan. 7 13 14 18 25 27. with chapt 9 24 27. Psal 91 11 16. Mat. 18 10 11. Heb. 1 3 13 14. Of vvhich graces and benefits seeing all are not partakers but the elect and beleevers onely therefore also the Redemption of Christ and the fruit thereof perteyneth to these onely not to all in the vvorld whosoever 10. Christ at his first comming vvas once offered to beare the sinnes of the Many unto vvhom expecting him he shall appear the second time vvithout sinne unto salvation Heb. 9 28. Which second appearance of his seeing it shall not be unto all for salvation but onely to the many spoken off who are the heires of salvation as may be seen in 1 Pet. 1 2 5. Matth. 25 31 46. 1 Thes 1 10. and 2 Thes 1 6 10. Tit. 2 11 14. 1 Ioh. 1 2 3. in the other Scriptures aforesaid therefore also Christ was offered to beare the sinnes onely of them and not of all in the vvorld whosoever whatsoever they be Herevvith also accord sundry speaches of auncient writers As vvhen Ambrose saith God knovveth vvhat the Spirit desireth Rom. 8 26 27. and vvhat is the mynd of the Spirit because he maketh intercession for the Saints as it is written because euen the Spirit maketh intercession for us For they for whom Christ suffered and whom he hath cleansed with his blood for them doth the spirit also make intercession Ambros tom 2. libr. 5. epist 23. And Augustine The Donatists vvould not agree that by the name of the World the church could be signified contrarie to the words of the Apostle who saith 2 Cor. 5.19 God was in Christ reconciling the world to himself and contrarie to the words of the Lord himself who said The sonne of man came not to judge the world Ioh. 3 17. 12 47. but that the world through him might be saved For the world cannot be reconciled to God and saved by him unlesse that by the name of the World the church be understood which onely being reconciled by him is saved August tom 7. lib. contra Donatist And again He that spared not his owne sonne Rom. 8 32 33. with ver 29.30 but delivered him up for us all how shall he not with him also freely giue all things unto us But to whom To us that are foreknowne and predestinated justified glorified of whom it followeth Who shall lay any thing to the charge of Gods Elect August tom 9 tractat 45. in Iohan. Again also Hovv then said he unto these ye are not of my sheep Because he saw they were predestinate to eternal destruction Ioh. 10.26 not ordeyned or purchased to eternall life by the raunsome of his blood Ibid. tractat 48. in Iohan. And Cyrill likewise Christ is novv also subject to the Father Hebr. 9.14 1 Pet. 1 19 20 21. yet not for all but onely for them that beleeue in him for whom he offered himself as a lambe without â—â—ot unto the Father that he might offer them unto God being freed from all sinne Cyrill Thesauri lib. 10. cap. 8. CHAPTER IIII. Touching freewill or power in our selues unto good since the fall VVHether true conversion unto God saving faith in Iesus Christ be not the free gift of God and the vvork of his grace powerfully vvrought in us to his praise and glorie And is not of our selues or in the povver of our freevvill as grace is offered to receiue or to refuse it to beleeue or not to beleeue as we will our selues but is vvholly the free gracious and povverfull work of God in us as is aforesaid Eph. 1 ch and 2 1 8 9 10. Phil. 1 29. and 2 13. Col. 1 12 13 21. 2 Thes 1 3 11 12. Ioh. 1 5 11.12 13. and 3 3 6 27. and 6 44 65. Act. 16 14. and 26 15 18. Gen. 6 3 5. Deut. 30 6. Job 15 16. Psal 51 5. and 100 3. Prov. 27 22. Ier. 31 18 33. Ezech. 11 19 20. and 16 6. Iam. 1 17 18. 1 Ioh. 3 1. Heb. 12 2. and 13 20 21. 1. Because saving faith holynes is a fruit of Gods election of grace and therefore is the vvork of his grace povver in us to his praise Act. 13 48. Ephes 1 3 4. and 2 8 9. Tit. 1 1. Of vvhich see here before pag. 222. 2. It is God that maketh us and not we our selues to be his people the sheep of his pasture Psal 100 3. Ioh. 10 16 27 29. Heb. 13 20 21. 1 Pet. 2 25. It is Gods vvork alone vvho as he created us at first according to his owne image and likenes so also createth regenerateth renevveth us againe by his Spirit in Christ according to his image in righteousnes holynes of truth Gen. 1 26 27. vvith Ephes 4 24. Col. 3 10. Ier. 31 18. Lam. 5 21. Euen the heathens themselues acknovvledge for our naturall life that vve are the generation of God in vvhom vve liue and moue and haue our being as the Apostle alledgeth out of their ovvne vvritings Act. 17 28. And should not then Christians much more acknowledge for our spirituall life that our new birth and regeneration is of God that as our first generation for our naturall life is not of our ovvne selues nor in our ovvn power to vvork or hinder it so neyther our regeneration or new birth but is the good powerful vvork of God in us by his Spirit through Iesus Christ to whom he giveth us and out of vvhose hands none is able to take us Psal
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
them to make prescribe or use them in such sort as churches and people now dayly doe Or hovv shall we assure our selues or others that it is not a will vvorship deviâ—ed by man and displeasing to God IX Yea and let it be vvell considered vvhether it be not a part of the apostasie of Antichrist and such as mainteyneth superstition in some churches an Idoll and dumbe ministerie and nourisheth the people still in ignorance of the nature and right use of prayer c. D. Raynolds writing against Bellarmine hath this general proposition that to worship God after an unlawfull manner is superstition as †Col. 2 23 Paul witnesseth and †In 2 a. 2 a. quaest. 92. 93. Aquinas and superstitious zeale is preposterous as the * Rom. 10 2. Aquin. in Rom. 10 lect 1. same persons testifie because it is not ordered by a right knowledge Rayn de Rom. Eccles Idolat contra Bellarminum lib. 1 cap. 5. sect 9. X. If such books of prayer so used be the leitourgie and worship vvhich the Lord hath appointed then ought all Churches and people on earth to use that service and maner of vvorship Mat. 28.20 1 Tim. 6.13.14 Rev. 22.18.19 And who then shall make such books for all churches and people in the vvorld Or who can shevv that the Primitiue Churches planted by the Apostles recorded in the Scriptures had any such books of prayer prescribed unto them Or that the Christians in that age did read their prayers out of such books and so vvorship God Fynd vve not mention of their prayers divers times recorded Mat. 14 28 30. Luk. 17 5. Act. 1 24 25. and 4 24 30. And doe not the Apostles in their writings Paul Iames Peter Iohn and Iude everie of theÌ„ in their Epistles speak of prayer and of the manner use thereof yet where doeth any one of them teach the Churches or particular persons to vvhom they write to read their prayers out of a book and so to use set formes of prayer devised by men for their spiritual worship of God making their requests known unto him Let the Scriptures here noted before in the 7 section and all their vvritings throughout be searched hereabout XI Finally if such book-prayers be the ordinance of God and lawfull to be used in such sort as is aforesaid then might one man knovve and set downe anothers prayers aforehand and all men might buy their prayers at the book bynders shops and carry them in their pockets and so out of their pockets take their prayers c. Whereas right and true spiritual prayer is the work of Gods spirit in our hearts stirring teaching and inabling us to povvre out our soules and prayers unto God in all our necessities and occasions and so to offer up spiritual sacrifices acceptable to God by Iesus Christ as is aforesaid Rom. 8 15 26 27. Ephes 6 18. Phi. 4 6. Jâ—de v. 20. 1 Sam. 1 12 15. Zach. 12 10. 1 Pet. 2 5. Rev. 8 3 4. Divers objections and exceptions made hereabout I haue treated of †Quaest de precibus p. 12. c. otherwhere in particular To vvhich I refer the Reader as also to the writings of others heretofore concerning the same argument For which see M. Greenvvoods treatise of read prayer c. besides the handling of this question in two epistles betvveen M. Carp my self p. 11 12 c. CHAPTER II. Touching the constitution of particular Churches VVHether by the ordinance of God there should be any set ordinarie churches novv but onely particular churches And vvhether the constitution of al the particular churches should not be such as each of them may ordinarily come together in one place for the performance of the vvorship of God and all other dueties apperteyning unto them by the word of God I. Because the Primitiue churches vvere thus planted and constituted by the Apostles And this also approved and stablished by Christ our Lord. As may be seen in the seuen Churches of Asia spoken of in the Revelation Rev. 1 4 12 13 20. vvith ch 2 1 8 12 18. 3 1 7 14. And in the other like churches at Ierusalem Act. 1 13 14 15. and 6 2 5. and 15 22 23. and 21 18 22. at Lystra Iconium and Antioch Act. 14 21 23 27. and 15 30. at Troas Act. 20 7 8. at Ephesus Act. 20 17 28. Rev. 2 1. vvith 1 Tim. 1 3. and 3 15. and 5 20. at Rome Rom. 12 3 8. at Cenchrea Rom. 16 1. at Corinth 1 Cor. 1 2. and 4 17. with chap. 5 4. and 10 16 17. and 11 20 22 23. and 12 18 19 27. and 14 23 33 40. In Galatia Gal. 1 2. at Philippi Phil. 1 1. at Colosse and Laodicea Col. 4 16 17. at Thessalonica 1 Thes 1 1. vvith ch 5.12.13.14.27 c. II. Thus also the particular churches of Christians are still ansvverable in this behalf to the particular Synagogues of the Iewes Luke 4 16 20 31 33. 7 5. Act. 13.14.15 and 17.1 and 18 4 7 8 27. And as the house where the Iewes met was called a Synagogue Luke 7 5. so the Apostle now also calleth the meeting of Christians together a Synagogue Jam. 2 2. Neither this onely but seeing novv everie particular constituted church hath right and povver vvithin it self to celebrate the Lords supper vvhich is answerable to the Passeover that vvas kept at Ierusalem this shevveth moreover that now everie particular church is to be esteemed as Ierusalem and so to stand immediately under Iesus Christ the Archpastor of his sheep and the high Priest of our profession 1 Cor. 10 16 17 18. and 11 23. c. Act. 2 42. and 20 7 17 28. compared with Deut. 12 5 6 7 13 14. and 16 â— 5 6. 2 Chron. 29. and 30. and 35 ch Ezra 6 18 19. Esa 66 19 23. Ier. 3 15 16 17. Rev. 21 1 2. c. III. Neyther els can the Pastor of each particular Church stand immediately under Christ the Archpastor Nor can the Ministers and Elders jointly together vvith their flock sanctify the Lords day nor feed the Church over vvhich the holy Ghost hath made them Overseers nor performe any other publick action with them unto them before them duly and orderly vvhether it be the ministration of the vvord or of the Sacraments or Censures or any actions that are publikely joyntly together to be performed according as was done in the Synagogues of the Ievves and in the primitiue churches For which see the Scriptures here before alledged and other the like as Mark 13 34 37. Luke 4.16 20. 12 42. Act. 20. â— 28. Rom. 12.4 8. 1 Cor. 4.1 and 14.23.33 40. Col. 4.17 1 Pet. 5.1 4. 1 Tim. 5.17.20 Heb. 13.7.8.17 IIII. Nor can they well otherwise know of certaintie vvhether the members of the Church be present or absent at their publike meetings for the vvorship of God or other dueties there to be performed
that so they may watch over them as those that must giue account for them unto God Act. 20.28 Heb. 13.17 1 Pet. 5.1 4. V. Neither can the Churches or members thereof be so well instructed governed and edified in faith and mutuall loue as if this order and practise be observed For which see also the Scriptures aforesaid and the like But if the church in any city be more large as often commeth to passe and is usuall in great cities then that it can conveniently and ordinarily meet together in one place then is it to be considered whether it should not be distinguished and distributed into divers particular Churches or parishes Which may everie one of them severally haue their owne peculiar place of meeting together their owne Pastour other ministers Elders and Deacons their ovvn meetings and all publick actions duly orderly performed among themselues for the reasons here before alledged and other the like To vvhich end may also be observed hovv at Ierusalem vvhere the great Synedrion of the Iewes was by the Lord appointed to be yet notvvithstanding there vvere in that one city many Synagogues And all the Synagogues also had their ovvn rulers ministers as may appeare by such other Synagogues as are particularly spoken of in the Scriptures Mar. 5 22. with Luke 4 16 20 31 33. and 12 11. and 21 12. with Mat. 10 17. and 23 34 Luke 13 14. vvith Act. 13 14 15. and 18 4 7 8 17. Here moreover about the estate and distinction of churches are two things carefully to be observed First As did the seuen churches of Asia c. Rev. 1 2 and 3 chap. that all particular churches vvith their Pastors as is noted here before do stand immediately under Iesus Christ the Archpastour vvithout any other straunge ecclesiastical power and authoritie interposed betvveen whether it be of the Prelates as of Diocesan Provinciall or Oecumenicall Bishops or of their unlawfull usurping Synods or any such like invented by men and brought into the church Secondly that notwithstanding the estate distinction aforesaid yet all the churches and ministers of them should be alway ready and vvilling with their mutuall ayde counsel assistance and all lawfull maanes to help comfort advise strengthen and build up one another in the truth vvhich is according to godlines in Iesus Christ Ephes 4.4 16. Rom. 12 3 8. 1 Cor. 12 4 27. Col. 2 5 19. and 4 16 17. Act. 15 2 23. with Psal 12 2 3. Sal. Song 8 1. c.. And so to this end and in this manner may be had a lavvfull and profitable use of Synods Classes Assemblies or Councels for mutual help advise in cases of question controversie and difficulties about religion to as alvvaies it be provided that they doe not challenge or usurpe any unlavvfull jurisdiction or power over the particular churches or their pastours and governours to whom their ovvn povver under Christ the Lord is alvvay to be reserved and to be kept whole and intier according to the vvord of God Like as may be seen in all the churches planted by the Apostles and particularly in those seuen of Asia standing not farre asunder to whom Christ vvrote his several letters directed to the Angels or Pastors of everie of them in particular and not to any one of the churches or Pastors more theÌ„ another as having authoritie over the rest nor to any Diocesan Provinciall or Oecumeniall Bishops set over the churches and Pastors thereof Which kind of Prelacie Office government if it had ben ordeyned by Christ and planted by the Apostles in those churches there had novv ben fit and necessarie occasion specially when Christ vvrote about the corruptions of those churches both to haue blamed those Bishops for neglect of their duetie as he doth the Angels of the particular Churches and to haue directed his letters unto them as being the next chiefest in ecclesiasticall authoritie under him to oversee and governe those churches if then there had ben any such among them by the ordinance of Christ Rev. 2 1.8.12 18. and 3 1.7 14. compared vvith ch 1.4.12.13.20 and vvith the estate and constitution of all other churches planted by the Apostles For vvhich see the Scriptures here beâ—â—â—â— alledged pag. 250. And of this also see more hereafter in the fift 〈…〉 here follovving If any aske to whom then the churches shal be subject if there be no Diocesan or other like Prelates set over them I answer that the churches and all the Officers members thereof are to be subject to the Princes States and magistrates under whom they liue according as the Apostles doe teach us saying Let every soul be subject to the higher powers c. Reâ— 13.1 Submit your selues to every ordinance of man for the Lords sake whether it be to the king as supreme or unto governours as unto them that are sent by him for the punishment of evill doers and for the praise of them that doe vvell 1 Pet. 2 13 14. vvith Tit. 3 1. The magistrates are under the Lord to be the keepers of both the Tables of the Law of God To whom al persons ought to be subject euen for conscience sake to yeeld obedience unto them yet alwaies in the Lord and not against the Lord by any meanes Deut. 17 18 19 20 Rom. 13 1 7. with Mat. 22 21. Dan. 3 14 18. Act. 4 18 19 20. Rev. 12 10 11. CHAPTER III. Touching the right and power of particular churches VVHether †everie Church haue not right and power graunted by the Lord to chuse their ovvn Pastours other Ministers Elders Deacons and Deaconesses making choise of meet fit persons as also to * use the ministration of the vvord Sacraments Censures and vvhole ecclesiastical administration being careful stil to haue al things done according to the ordinance of God prescribed in his word Mat. 28 18 20. with 〈◊〉 Act 6 3 5. and 14 23. compared with Act. 1 15 23 26. and 2 41 42 46. 11 22. 15 22 25. 1 Cor. 16 3. 2 Cor. 8 19. Gal. 1 1. 1 Tim. 3 1 15. 5 9 10 11 17 â—2 6 13 14. Ezec. 33 2. Lev. 8 2 3 4 5. Num. 8 9. Deut. 1 13 16 18. with Joh. 13 20. 1 Cor. 4 1. 2 Cor. 5 19. Heb. 5 4. Also * Act. 1 2 3 14 15. 15 2 6 23 30 and 20 7 17 18. 21 18 23. Rom. 12 6 7 8. 16 1 2. Mat. 18 17 18 19 20. and 28 18 19 20. 1 Cor. 4 17. 5 ch 10 16. and 11 23 26. and 12 ch Epist to Timoth. Tit. Rev. 2 3 ch with 1 Tim. 6 13 14. I. Because the Primitiue churches planted by the Apostles had this right and power at the beginning as may be seen in the Scriptures here before alledged II. And the Congregation of Israel had of old likewise their right in the election of their officers and other such
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
office and function nor the same or like equall authoritie in the church of Israel and in the administration of the holy things of God Num. 16 8 9 10 40. and 18 1 2 3. vvith 3 4 chap. 2 Chron. 29 16 34. II. Secondly the Offices of the Pastors and Teachers are themselues divers functions giuen to the church by Christ the Lord and accordingly had in the Primitiue churches Eph. 4 11. 1 Cor. 12 5 8. with Rom. 12 7 8. Object But the Apostle in Ephes 4 11. seemeth rather to joyne them together as one by the conjunction copulatiue KAI And then to distinguish them as being severall the one from the other Answ This conjunction also is sometimes used for a discretiue in divisions and in the shutting up of distributions As the same Apostle useth it otherwhere Gal. 3 8. when he saith There is neither Jew nor Greek there is neither boâ—d nor free there is neither male nor female c. vvhere vvord for word it is neither male and female But and is used here distributiuely and so is understood and translated neither male nor female according to the distributions used before in the same sentence And thus in the place to the Ephesians the Syriack translation vvhich is most auncient useth a distributiue particle distinguishing asvvell between Pastors and Teachers as between Apostles Prophets and Euangelists Ephe. 4 11 in Syriâ—â— translat Not to speak of the Hebrew conjunction VAU And which the Scripture also ofteÌ„ useth for a discretiue as in Exo. 21 15 17. Deu. 17 9 12. Besides that the like maner of speach is used in Gen. 1.14 and Hos 3 4. c. III. Thirdly the holy Ghost bestowing the gifts of God and dividing them to every man severally as he vvill distributeth divers distinct gifts unto men for the performance of the dueties of these offices aforesaid 1 Cor. 12 4 8 11. IIII. Fourthly God worketh diversly by these offices and gifts bestowed on his church 1 Cor. 12 6 7 11 18 c. V. And Christ the Lord layeth divers vvorks and administrations upon these offices and ministers themselues besides the duties that are coÌ„mon to them both viz. Vpon the Pastors that they should in their ministerie more particularly use the speach of vvisedome together vvith doctrine exhort rebuke comfort and vvisely apply the vvord of God as there is occasion to the divers uses necessities and conditions of the church and people that they should also administer the Sacraments and seales of Gods grace annexed to his word and promise execute the censures and sanctions of his vvord and judgments and alvvaies stirre up al of all sorts to godlines righteousnes and sobrietie and defend the truth of God against all adversaries and finally to governe the Church in all things according to the duetie of their calling carefully vvisely and faithfully under Iesus Christ the Lord and Archpastor of his church and people 1 Cor. 12 5 8. with Rom. 12 8. Ephes 4 11 12. with Esa 66 21. 2 Chro. 13.10 11. and 15 3. 1 Cor. 10 16 21. and 11 23 26. with Mat. 26 26 27 28. Eze. 44 15 16 23 24. Lev. 10 9 10. Num. 6 23 27. Joh. 20 19 23. with Mat. 16 19. and 23 34. and 24 45. and 28 18 19 20. Epist to Timoth. and Titus Heb 13 7 17. â— Pet. 5 1 4. Rev. 1 12 13 16 20. and 2 1. c. All vvhich things may well be included and comprised in the verie name of a Pastor Which is the more to be observed both for the similitude of the Shepheards whence it is taken and because the names of Offices used in the Scripture doe fitly note out the nature dueties of the Offices themselues sometimes in one respect sometimes in another Vpon the Teachers also the Lord hath laid that they should in their ministerie specially use the speach of knovvledge and instruct the Church out of the vvord of God interpreting the Scriptures teaching the knowledge of the truth vvhich is according to godlines catechizing the people elder and younger as there is occasion confuting errours convincing adversaries performing all those things that more specially perteyne to the delivering and defending of the doctrine of God faithfully and syncerely under Christ the great Prophet and Teacher of his church and people 1 Cor. 12 5 8 28 29. with Rom. 12 7. Eph. 4 11 12. with Esa 66 21. and 30 20. Neh. 8 8 9. Deut. 33 8 10. vvith Num. 16 8 9 10. Gal. 6 6. Prov. 22 6 20 21. Esa 28 9 12. Heb. 5 12. and 6 1 2. Matth. 13 52. and 23 34. Luke 2 46. and 4 16 24. and 5 17. and 13 33. vvith Deut. 18 15 22. Act. 5 34. and 8 30.31 35. and 13.1 and 15 35. 1 Tim. 1 3 4 7. and 2 7. and 3 2. and 5 17. 2 Tim. 1 11 13. and 4 1 2 3. Tit. 1 5 9. c. And these things may vvel be implied in the name of a Teacher But whether more is to be required of them as they are Teachers may further be considered As also that of old in the Church of Israell they might haue Teachers vvho vvere not Sacrificers and vvhether likewise they might not haue Teachers that were not Rulers or governours among they unles they vvere also chosen to government besides Deut 33.8 10. Neh 8 8 9. vvith Numb 16 8 9 10. and 18 1 7. 1 Chron. 6 48 49. Amoâ— â—â— 12 15. Mat. 13 52. and 23 34. Luke 2 46. and 5 17. compared with 2 Chron. 17 7 8 9. Iohn 3 1 10. and Act. 5 34. Finally for the distinction betvveen the Pastors Teachers office obserue hovv Ambrose repeating the place of Ephes 4 11. saith thereon I doe neither challenge the glorie of the Apostles for who will doe that but those whom the â—â—me of God himself chose nor the grace of the Prophets nor the vertue of the Euangelists nor the circumspection of the Pastors but I desire onely to obteyne intension and diligence about the divine Scriptures which the Apostles placed last among the offices of the Saints and â—â—â—n this that studying to teach I may learne Ambros off l. 1. c. 1. For which also see Gregorâ—e Nazianzen de mod And Ierome who likewise distinguish the Pastor Doctor Eph. 4 11. And among the later Writers Calvin in his Institutions treating of the ministers of the church and on Ephes 4.11 after he hath spoken of the Apostles Prophets Euangelists comming to speak of the Pastors Teachers saith thus There followe the Pastors and Teachers whom the church can never want among whom there is this difference that the Teachers are not set over the discipline nor the administration of the Sacraments nor admonitions or exhortations but over the interpretation of the Scripture that the doctrine may be kept syncere and sound among the faithfull But the Pastors office conteyneth all these things in it Calvin Institut lib. 4. cap. 3.
sect 4. And a litle after comparing together those functions that are spoken off Eph. 4 11. he saith As the Teachers are ansvverable to the auncient Prophets there spoâ—en off so are the Pastors to the Apostles except that these haue their certain peculiar churches assigned unto them Ibid. sect 5. Piscator also hath the like vvho first noteth this that the Lord at the beginning of his kingdome raised up Apostles Prophets and Euangelists by whom when the Churches were founded and planted he appointed in their place Teachers and Pastors perpetually to endure And then putteth the same difference between these Offices and in the same words as Calvin doth here before Piscat Aphorism cap. 20. sect 8. and 12. Beza like wise in his Annotations on Rom. 12 7. making this difference betvveen them noteth it thus The Apostle calleth him a Teacher who in the church attendeth onely to the simple interpretation of the Scripture that the doctrine may be kept pure and syncere And the Exhorter who otherwhere is termed a Pastor he calleth him â—â—at â—â—yneth doctrine together with admonitions and exhortations also with the administration of the Sacraments Beza in Rom. 12 7. Vrsinus noteth the same difference betvveene these Offices Vrsin Catec part 3. writing on the fourth Commandement 〈◊〉 the Ministerie quest 2. So doth M. Fenner also in his Theologie vvhere he vvriteth thus The Teachers are they which are imployed privately and publikely in delivering of doctrine faithâ—â—â—â— touching all dueties both common and proper Nehem. 8.9 Luke 5 17. Rom. 12 â— 1 Câ—â— 12 8. The Pastors are they which are imployed in applying the word with wisedome to al duties 〈◊〉 proper and common Rom. 12 7 8. 1 Cor. 12 8. Wherefore besides exhortations there is required of him that in his publike office he apply the truth to the hearts of men by the administration of the seales Lev. 10.9.10 2 Chron. 13 10. Rom 12 5 8. Ephes 4 11. Fenneâ— Theâ—â— lib. 7. cap. 7. Divers others haue written in like sort hereabout which I leaue to the observation of the Reader CHAPTER VI. Of the having of one or moe Pastours in particular Churches Also of Diocesan and Provinciall Bishops c. VVHether it be not most according to the ordinance of God that in everie particular church there be * Rev. 2 1 8 12 18. and 3 1 7 14. and 22 16-19 vvith Phil. 4 3. Col. 4 16 17. Act. 21 18. Luc. 12 42. 1 Tim. 1 3. and 3 15. 5 19 22. and 6 13 14. one Pastor or Angel of the church so properly and specially called and †divers teachers and ruling Elders according to the condition of the church joyned to the Pastor in the ministerie and government of the same church who may all of them also generally be called Pastors yet so as one be specially distinguished from the rest in respect of his place function to be the Pastor 〈◊〉 more particularly called under Iesus Christ the Archpastor Or whether there being many Elders appointed to feed instruct governe the Church they should be all alike or of one sort vvithout any distinction of Office or function among them Where touching the first point these things and the like may be considered I. The constitution of the Primitiue churches as they were established by the Apostles As namely the churches of Ephesus Smyrna Colosse Laodicea c. Rev. 2 1 8 12 18. and 3 1 7 14. and 22 16-19 vvith Phil. 4 3. Col. 4 16 17. Act. 21 18. Luc. 12 42. 1 Tim. 1 3. and 3 15. 5 19 22. and 6 13 14. †Act. 20 17 28. compared vvith Rev. 2 1. and Ephes 4 11 12. 1 Tim. 1 3. and 3 1 15. and 5 17 19 21. Act. 11.30 and 13.1 and 14.23 and 15.2.6.22.23.35 and 16.4 and 21.18 Rom. 12.7.8 1 Cor. 12.5.8.28 Phil. 1. 1. Col. 1.7 and 4.12.17 1 Thes 5.12.13.14.27 Tit. 1.5 9. Heb. 13.7.17.24 Iam. 5.14 1 Pet. 5.1 4. And divers things also hereabout may be noted in the auncient vvriters who lived a while after the Apostles dayes This being stil carefully observed vvithall because the mysterie of iniquitie began to vvork euen in the Apostles time and the apostasie of Antichrist spread abroad aftervvard more and more that we insist no further nor otherwise upon those Writers in any points of religion but as they agree with the Scriptures and in such things as are grounded thereupon Now therefore concerning the point in hand Ignatius hath often in his Epistles to the Churches to which he wrote these the like sayings Let all things be done of you according to good order in Christ Let the laymen or people be subject to the Deacons the Deacons to the Elders the Elders to the Bishop the Bishop to Christ as he to his Father And again What is the Eldership but an â—â—ly Senate the Counsellors and assistants of the Bishops Ignat. epist ad Smyrn ad Tâ—â—lenses ad Antiochenos 3. ad Magnesios c. And Iustine Martyr calleth him TON PROESTOTA the president or chief governour whom Ignatius Irenaeus Eusebius and others call EPISCOPON the Bishop or Overseer so applying generall termes to this office more particularly Iustin Martyr Apolog. 2. Irenaeus writeth of Polycarpus by name that he was made Bishop by the Apostles in Asia in the church of Smyrna And that himself had seen him vvhen he was young Irenaeus libr. 3. cap. 3. He also nameth sundry of the Bishops of the Church of Rome who succeeded one after another in that church from the Apostles times to his ovvne dayes Ibid. Eusebius writeth likevvise of Polycarpus made Bishop of the church of Smyrna by the Apostles Euseb l. 3. c. 32. and l. 4. c. 14. and of many Bishops by name who follovved one another in the church of Rome and in sundry other churches after the Apostles Euangelists vvhich were long here to recite in particular Euseb lib. 3. c. 2.13.14.19.31.32 and lib 4. c. 1.4 5.10.19.22.23 c. Onely note these for some special instances hereabout In the church of Alexandria Anianus and after him Abilius c. Euseb l. 2â— 24. 3.13 In the church of Ierusalem Simeon after Iames the Apostle after him Iustus c. Ibid. l. 3. c. 11. 32. In the church of Antioch 〈◊〉 and after him Ignatius c. Ibid. l. 3. c. 19. In the church of Corinth 〈◊〉 and after him Dionysius c Ibid. l. 4. c. 21. 22. In the church of Athens Dionysius Areopagites after him Quadratus Publius c. Ibid. Where also obserue hovv Eusebius sometimes calleth the churches parishes As the parish of Alexandria the parish of Ephesus the parish of Ierusalem the parish of Hierapolis the parish of Athens Of other interpretation or application of the word parish I will not now insist nor of the 〈…〉 c. vvhereof such such there named were Bishops or Overseers one after another Euseb l. 2. c. 24. â— 3. c.
Angels or Messengers of the Lord. As the Iewes also stil make two sorts of Angels One of them whom they cal GNELIONIM because they haue their dwelling in the high places that is in the heauens and the other of them whom they call TACHTONIM as it were lower or inferiour And such are the Prophets and Priests saith Drusius alledging this in his Annotations on the New Testament Rev. 1.20 Besides that in the families and tribes of Israell and among the Priests and Levites also they had an orderly constitution and according to the distribution of them some that were heads and chief among them As may be seen in the Scriptures here before alledged p. 263. V. Order it self likevvise besides necessitie often falling out requireth that there be some one vvho in regard of his place office or condition may call together the other Elders and unto vvhom they may resort Who also vvith them may call the vvhole church together as there is occasion And of vvhom the chief or speciall oversight of the Church the moderation and disposition of the affaires thereof may be required To vvhom moreover the letters may be directed and delivered and other speciall things shevved and advertised which perteyne to the generall or publike estate of the church as vve see vvas done by Christ himself to the Angels of the seuen churches in Asia Rev. 2.1.8 c. whereabout also the Epistles sent to Timothee and Titus may haue their due consideration in this behalf and that vvhich is noted concerning James and the Elders of the church at Ierusalem Act. 21.18 vvith 2 King 6 32. And hereunto doe thus far forth the most learned agree in the Reformed churches albeit that yet themselues many of them haue not one particular Pastor in their severall churches M. Beza ansvvering Saravia affirmeth * that by Gods perpetuall ordinance it hath ben is and wil be needfull Beza respons ad Sarav c. 23 fol. 153. that in the Presbyterie or Eldership some one chief in place and dignitie should governe and rule the actions with that right which is giuen unto him of God Otherwise let it be well considered vvhether there would not be some defect in the order constitution of the church Which seeing it is ordeyned by Christ the Lord it is certainly most perfect in it self if we could aright obserue it and everie way absolute And how profitable and needfull the observation of this matter is may moreover then easily be perceived when controversies arise as divers times commeth to passe eyther among the Elders alone or in the church it self Besides that the continual oversight care of other the churches affaires and the due administration of the holy things of God in all good sort may thus be rightly performed and agreably to the vvord of God VI. To the same end may more specially be observed the estate of the church of Ephesus in the Apostles times The Overseers and Elders of which church are in fower several places spoken of in special manner viz. Act. 20 17 28. Ephes 4 11 12. vvith 1 1. 1 Tim. 5 17. vvith 1 3. and 3 1 15. Rev. 2 1. vvith 1 11 16 20. In the first of which places viz. Act. 20 17 28. the Elders are generally spoken off without the noting of any particular distinction among them Onely their works and dueties are comprised in the generall termes of taking heed to themselues the whole flock of being Overseers and of feeding the church of God Which generall termes comprehend in them al the dueties of al the Elders though otherwise otherwhere distinct one from another In the second place viz. Ephes 4 11 12 there is speach onely of the ministers of the vvord and among them of the Pastors and Teachers which are for the vvork of the ministerie more particularly In the third place viz. 1 Tim. 5 17. there is mention moreover of tvvo sorts of Elders the Ruling Elders and the Teaching Elders and those also distinct the one from the other In the fourth and last place viz. Rev. 2 1. there is mention in particular of the Angell of the church of Ephesus whom Beza understandeth and expoundeth to be the President who was first to haue vvarning of those things and by him the rest of his Colleages the whole church Bez. annot in Rev. 2 1. So Piscator likewise expounds it To the Angell that is to the Bishop of the church of Ephesus and also to the church it self as appeareth by the words ver 7. Piscat Analys Schol. in Apoc. 2 1. Napier saith To the Angel that is to the Pastor or Minister of the church of Ephesus Napier in Rev. 2 1. And Bullinger saith The Angels are the Embassadours of God euen the Pastours of the churches Bulling concion 6. in Apoc. And againe speaking of the church of Smyrna he saith The heauenly letter is directed to the Angel of the church of Smyrna that is to the Pastor Novv the stories witnesse that Angel and Pastor of the church of Smyrna to haue ben Polycarpus ordeyned Bishop of the Apostles themselues I meane by S. Iohn Ibid. concione 9. Also among the elder writers Augustine saith By the divine voice the Ruler of the Church of Ephesus is praised under the name of an Angell August epist 162. And Gregorie saith The Preachers in the Scriptures are sometimes called Angels as the Prophet saith †Mal. 2.7 the lippes of the Priest should keep knovvledge and they should seek the Lavv at his mouth for he is the Angell or Messenger of the Lord of hostes Gregor moralium in Iob. lib. 11. c. 3. Thus much briefly I thought to note in particular touching the estate of the Church of Ephesus and the Bishops or Overseers thereof vvhich being four severall times spoken of in the Scripture and that also vvith such different manner of speach as is aforesaid may help to giue good light and direction unto us about the question in hand VII Finally if the foresaid order be kept vve may by the vvord of God sufficiently ansvver all the objections and meet with all the corruptions of the Prelates or any other that erre in this behalf from the simplicitie first constitution of the primitiue churches Which how it can otherwise in deed so well and soundly be done had need duly to be considered of all that beare vvitnesse against them And hitherto concerning the first braunch of this question Novv for the other point of the question there is alledged about it both Scripture M. Sm. differ pag. 23 c. M. Parker Polit. eccles l. 3. c. 18. p. 236. c. and record of auncient writers The Scriptures are these and the like Act. 20.17.28 Phi. 1.1 1 Thes 5.12 1 Tim. 3. and Tit. 1 ch 1 Pet. 5.1 4. Which are alledged to shew that the Primitiue Churches had many Elders in one church which is graunted and those also all alike therefore that they had not one speciall
of wisedome is ascribed 1 Cor. 12 8. As in Israell they had ministers that vvere called Wise men Mat. 23 34. So then in the generall use of the word all the Elders and governours of particular Churches are Pastors and doe feed according to the duetie of their office 1 Pet. 5.1 2. Acts 20 17 28. And thus there were and may be many Pastors in particular churches But shall we therefore conclude that there was no particular office of Pastor in the churches no difference betvveen the teaching and ruling Elders no distinction betvveen the Pastors and Teachers office c. 10. Lastly vvhereas others also alledge this Scripture Act. 20 17 28. M. Bright on Rev. 2.1 c. to shew that by the Angell of the Church of Ephesus Rev. 2 1. is meant the whole Colledge of Pastors Elders and Bishops let these reasons aforesaid be well observed about that point also for the better fynding out and clearing of the truth in this behalf And so I proceed to note somewhat likewise about the other Scriptures before mentioned touching the matter in hand The other Scriptures are these Phil. 1 1. 1 Thes 5 12. 1 Tim. 3 ch and Tit. 1 ch 1 Pet. 5 1 2. Which all of them haue this common unto them that the like collections are made out of them as out of Acts 20.17.28 And therefore the same things may be observed about them as haue ben noted here already about Acts 20.17.28 That so I need not repeat the same things over againe and againe Onely I will briefly annexe some fewe things more concerning these Scriptures in particular 2. With that place of Phi. 1.1 where the Apostle speaketh of the Bishops of that church as being many there may be compared another place in the same epistle where the Apostle saith I intreat thee also true yokefellow c. Phil. 4 3. By which manner of speach may be observed that though there were sundry Elders and Bishops in that church yet there vvas notwithstanding also some speciall man vvhom the Apostle in speciall and more particularly called his true yoke-fellow Whether it were the Pastor or not I will not determine And who it should be rather then the Pastor that by such a peculiar attribute without particular naming of him should be intended by the Apostle and understood by them to whome he vvrote I desire to haue shevved by others The question that is made about the gender is of no vvaight For besides the matter spoken off and other circumstances of the place the Syriak translation putteth the matter out of doubt which hath it thus I entreat thee also O sonne of my yoke c. vvhich shevveth both that he spake of a man of one that was of speciall note and imployment Tremellius Iunius in their notes on the Syriak translation expound it thus The sonne of my yoke that is partaker of the same yoke vvith me vvhich art my helper in the same ministerie A metaphor taken from bulloks who being put under the same yoke are used by men to one and the same ministerie service Also Ignatius writing to the church of Philippi nameth Vitalis Bishop or Pastor of that church And here in the Apostles next Epistle which is to the Colossians he speaketh of Archippus by name touching the fulfilling of his ministerie in the church of Colosse Col. 4 17. 3. The next Scripture 1 Thes 5 12. as it sheweth that there were divers Elders in that church so the vvords there used of labouring ruling or being over them in the Lord informing or admonishing them may notwithstanding imply that there vvas distinction of place and office among them as more plainly appeareth 1 Tim. 5 17. where the like vvords are used in the Apostles speach concerning the Elders and the distinction of their office and duties And as likevvise may be observed in Hezekiahs speach to the priests and Levites and in the termes there used though he spake unto them jointly together 2 Chron. 29 4 5. compared with v. 11. Besides that Origen writeth of Gajus by name reported to haue ben Bishop of the church of Thessalonica Origen l. 10. in cap. 16. epist ad Romanos 4. Both the places in 1 Tim. 3. and Tit. 1 ch shew likevvise that there vvere sundry Elders in the churches of Ephesus and Crete Yet this hindreth not but that they had also difference of office and function among them as may appeare by comparing 1 Tim. 5.17 Ephes 4 11 12. Rev. 2 1. and Rom. 12 7 8. 1 Cor. 12 28. with the places aforesaid and may be implyed by the particular properties and dueties required of them besides the estate and practise of the church of Israell vvhich giueth great light in this behalf as hath ben observed If any understand these places in 1 Tim. 3. and Tit. 1 ch to speak of such Elders onely as were ministers yet that vvill be no hinderance neyther For seeing the Priests and Levites in Israell vvere all of the tribe of Levi and lineally descending one from another according to their kinred vvhich novv is not so in the Pastors and Teachers for a lineall descent one of another according to kinred though otherwise they succeed and follovv one another in their place and function and now the Pastors Teachers are by the Lord taken out of the Gentiles and become answerable to the Priests and Levites Esa 66 18 21. and Jer. 33 15 22. therefore vvas it needfull that there should in speciall manner be mention in the Apostles vvritings * The like may be observed about the Deacons â—ho are in diverâ— things much answerable to the Levites in Israel as to the Leviticall Treasurers c. of their offices and of their properties qualities and dueties c. Which needed not so much to be about the ruling Elders chosen out of the people who are answerable to the like Elders in Israell notwithstanding the differences of estate are stil to be endowed with like qualities as those Elders were as may be seen by observing the qualities mentioned in Exod. 18 21. and Deut. 1 13 15 16 17. compared also with 1 Cor. 6 5. and 12 28. Rom. 12.8 1 Tim. 5 17. And here let it be considered vvhether if a Synagogue of the Ievves or many thereof were converted to the Christian faith the rulers of the Synagogue becoming Christians might not novv be taken or kept still to be ruling Elders of the church such as we read off Acts 13 15. and 18 8. and Mar. 5.22 c. whereas the Priests Levites comming to the faith as divers did Acts 6 7. they vvere necessarily to leaue their Leviticall office and then being fit might become ministers of the Gospel and so continevv in that ministration employment as before they did in the other Heb. 9 6 7. and 13 10. with Acts 4 36. and 11 22 26. and 13 1 5. c. Rom. 15 16. 1 Cor. 9 13 14. and with Esa 66 21
these allegations out of the Scripture Another allegation about the matter aforesaid is taken out of auncient writers Park Polit eccles p. 236. c. shewing that in some churches heretofore there were two Bishops or Pastors in one and the same office in one church at once As namely that there vvas in the church of Ierusalem at once Narcissus and Alexander and in the church of Hippo Valerius and Augustine in Rome Felix Liberius in Nazianzum Gregorie the father Gregorie the sonne c. Euseb l. 6. c. 7.9.10 Sozomen l. 4. c. 14. August epist 110. Gregor Nazianz. epist ad Gregor Nyssenum Whereabout may be considered I. Whether this vvas ordinarie or extraordinarie If ordinarie how is it then that the same other auncient vvriters doe usually still make mention but of one in one church at one time as in their vvritings everie vvhere may be seen If extraordinarie and upon some speciall occasions what then vvas the ordinarie course that vvas otherwise kept and observed usually II. By the instances alledged it appeareth that there were but two of these Bishops in these churches at those times Whereas by the Scriptures alledged and the generall acknovvledgement almost of all there may be many Elders or Bishops in a church and far moe then tvvo Yea if there were but one pastor one teacher one ruling Elder in a church there vvould yet be moe Elders or Bishops then two at once III. The tvvo aforesaid also vvere both of them teaching Elders and Ministers of the vvord and Sacraments vvhereas the Scriptures shevve that there vvere and should be in the Church both teaching and ruling Elders IIII. The vvriters vvhich mention these note some special occasions thereof as that it was in case of old age or sicknes or special good liking and approbation of the parties and returning to the churches and places from which through troubles or otherwise they had some vvhile ben absent or other the like and some difference vvithall observed betvveene some of them Which is also duly to be regarded For vvhich see the â—â—ters and places aforesaid V. The time moreover is to be noted when this vvas done Which by the instances alledged appeareth to be some good vvhile after the Apostles dayes Whereas the question is concerning the primitiue institution and practise from the beginning VI. Also if such examples in later times so recorded by these writers should be respected vvhy should not then the other examples of former times recorded by the same and other Writers likewise VII And finally the onely sure ground of truth and end of controversies in Religion is the word of God vvherevvith so far as the auncient Writers accord their testimonies vvritings may in their place well be regarded According to it therefore I leaue these things vvith the other before alledged out of the Scriptures to be considered discussed And hitherto of the latter braunch of this question Novv furthermore note withall that how ever it be for the matter in hand touching the Pastors and other Elders of particular churches yet still it lyeth on them who receiue or plead for Diocesan and Provinciall churches Pastors or Bishops that they shevv such churches and Pastors planted by the Apostles at the beginning For if it cannot be shevved that the Apostles by vertue of their commission from Christ established such Diocesan and Provincial churches and Bishops who then may establish or submit unto them If they vvho were the Master-builders under Christ did not set them up vvhat povver then is there under heauen that may erect them and what homage is it that a Christian soule can with good conscience yeeld unto them in this behalf 2. The churches must be such and so established as the Lord appointeth and approveth in his vvord Revel 1 12 20. And everie officer in the church must in a due regard be counted a meÌ„ber in the body of Christ Rom. 12 3 8. 1 Cor. 12 12 28. Ephes 4 4 16. And none may set members in the body of Christ but the Lord himself 1 Cor. 12 18 28. c. Euen as on the coÌ„trarie none may keep out despise or abandon those vvhom the Lord hath appointed to be in his church and to continevv therein to the end of the vvorld Rom. 12.6.7.8 Ephe. 4 11 12. with Esa 66 21. 1 Tim. 3.1 15. and 5 3 9 17. with 6 13 14. and with Mat. 28.18.19.20 Luke 10.16 and 12 42 43. Ioh. 13 20. 1 Pet. 5 1 4. Rev. 1 16 20. and 2 1 8 c. 3. Moreover the functions duties of such Prelates if they be members of the body of Christ are to be shewed out of the word of God as vve see done for the Officers of particular churches Rom. 12 6 7 8. Ephes 4.11.12 vvith Esa 66.21 1 Thes 5.12.13.24 1 Tim. 5.17 Rev. 2.1.8 c. and as vvas in Israell for the hy Priest and for the other Priests and Levites besides that vvhich was in their cities and Synagogues Exod. 28. and 29. Lev. 1 16 chap. c. Num. 3 and 4 and 8. Deut. 16 19 chap. Josh 21 chap. 1 Chron. 23 26 ch Luke 4 16 20. Act. 13.14.15 c. 4. The place also and manner vvhere and hovv such Bishops doe and can meet together with the rest of the body whereof they are members that is with their Diocesan and Provinciall churches is to be shewed in their practise agreable to the Scriptures as may be done for the Pastors of particular churches and their assemblies Rev. 1 20. and 2 and 3 ch vvith Acts 20.17.28 Rom. 12.4 8. Col. 4.16.17 1 Thes 5.12.13.14.27 Heb. 13.7.17.24 Jam. 2.2 vvhere the Apostle calleth the assemblies of Christians Synagogues vvhich as I noted before may haue reference to the Synagogues of the Ievves Mat. 4 23. Luke 4 16 20. Acts 13.5.14.15.42 and 14.1 and 17.1.2 and 18.4.7.8 c. As also Ierusalem was the place whither the Iewes were bound to come thrise a yere and where the high Priest and the other Priests and Levites that ministred there were bound to sacrifice and performe the other duties of their callings for the vvhole church from time to time according as the Lord particularly appointed in his word 5. Yea the higher and greater that the members and functions are which the Lord hath set in his church the more undoubted it is that they are specially described in his word and the more needfull both for the church and the Officers themselues to haue certain knowledge and assurance thereof As was for the chief Priests other officers of the church of Israell Necessarie therefore it is that the Diocesan and Provinciall Churches if any such vvere planted by the Apostles and the office entrance administration of Diocesan and Provinciall Bishops vvhich challenge to be chief in the church and distinct from the Pastors and Bishops of particular churches should be shewed out of the Scriptures by such as hold would uphold them if they
could The Catholike church of Rome as they call it and the universall Bishop thereof I omit as being Antichristian most of all and justly left by the Protestants and Reformed churches Though yet far more in some respects might be pretended for this from the state of Ierusalem the High Priests that vvere for the universall church then for the Diocesan or Provinciall churches and Bishops If any alledge in this behalf as some use to doe the examples of Timothee abiding at Ephesus and Titus left at Crete by the appointment of the Apostle for the oversight and government of those churches c. the subscriptions also of those Epistles vvherein both of them are styled the first Bishops of those churches let these things be observed thereabout 1. That those subscriptions are Apocryphall and not part of the Scripture it self 2. That some Greek copies and the Syriack and old Latin translation also haue not this style or title at all 3. That Timothee and Titus were Euangelists vvho were sent appointed by the Apostles sometimes to one place sometimes to another as they had occasion 2 Tim. 4.5.9 Tit. 1.5 and 3.12 whereas the Pastors Bishops vvere appointed to their peculiar flock and seat Act. 20.17 28. 1 Pet. 5.1 4. Rev. 1.20 and 2.1.8 c. If eyther of these were so particularly employed afterward it helps not the matter 4. The first Epistle of Timothee hath not this in the subscription And in the latter Epistle where the subscription styleth Timothee the first Bishop of the church of the Ephesians there doth Paul in the same Epistle both terme him an Euangelist and exhorte him to doe the work of an Euangelist 2 Tim 4.5 yea and call him from the church of Ephesus which was in Asia to come unto him to Rome which was in Italie 2 Tim. 4 9 21. if the subscription be right Likevvise in the Epistle to Titus vvhere the subscription styleth him the first Bishop of the church of the Cretians there doth Paul in the same Epistle call him from Creta in Greece to Nicopolis in Armenia Tit. 1 5. vvith 3 12. And these things may be observed in those Epistles themselues vvhere these subscriptions are besides that other Scriptures doe also shevve hovv they vvere sometimes in one part of the world and sometimes in another sometimes in Asia and sometimes in Europe doing the duties of their office As that Timothee vvas in Asia in divers countreyes and parts thereof in Phrygia Galatia Mysia Ionia c. And in Europe also in Macedonia Achaia Italie c. And in these countreyes and nations sometimes in one city and with one church sometimes vvith another for divers occasions purposes as namely at Thessalonica at Athens at Corinth at Ephesus at Rome at Philippi c. For al vvhich see these Scriptures Acts 16 ch and 17 14 15. and 18 5. and 19 22. and 20 4. Rom. 16 21. 1 Cor. 4 17. and 16 10 11. 2 Cor. 1 19. Phil. 1 1. and 2 19 22 23. 1 Thes 3 1 2 6. with both the Epistles to Timothee And that Titus likevvise was sometimes in Europe at divers places as at Corinth in Achaia at Rome in Italie in Creta and Dalmatia in Greece c. And sometimes in Asia as at Jerusalem in Iudea at Nicopolis in Armenia c. As is evident by these Scriptures 2 Cor. 8 23 24. and 12 18. Gal 2.1 2 Tim. 4.10 Tit. 1 4 5. and 3.12 vvith the whole Epistle to Titus By vvhich also appeareth that Timothee and Titus were Euangelists so imployed by the Apostle Paul sundry times and in sundry places 5. Besides the church of Ephesus vvas a particular not a Diocesan or Provinciall church as may appeare both by the places vvhere it is particularly spoken off Acts 20 17 28. Ephes 1.1 1 Tim. 1.3 and 3.15 Rev. 1 11.12 and 2.1 by the like estate of the other Churches of Asia written unto by Christ Rev. 1.4.11.12.13.16.20 and 2.8.12.18 and 3.17.14 compared vvith Col. 4.16 And so this toucheth not the point in hand Creta in deed is an Iland wherein were divers cities but in every of them were Elders and Bishops ordeyned as is here plainly expressed Tit. 1 5 6 7. c. And by this Scripture it seemeth that when the Apostle departed from thence all things vvere not yet finished among them vvhereupon he left Titus behind him to set in order the things that were wanting and to ordeyne Elders and Bishops in every city Wherein vvhat other thing did Titus then vvhat any other Euangelist so left there might haue done Which also the Apostle himself might and vvould haue done if he had remayned there longer and yet haue ben an Apostle still though for the time or by that occasion he had ben so particularly imployed there And when this was done there by Titus Paul called him from thence to come unto him to Nicopolis as vve haue noted here before out of the same Epistle Tit. 3 12. 6. Moreover the vvord Bishop or Overseer is sometimes used generally and very largely so as the office of an Apostle is sometimes so called Acts 1 20. 7. And lastly vvhy might not the Euangelists being in an office superiour to the Pastors or Bishops of particular churches haue and supply their place in any Church vvhere they came and remayned yet this be no ground or warrant of Diocesan or Provincial Bishops churches any more then Iames so being at Ierusalem who othervvise vvas an Apostle Act. 21.18 Euseb l. 2. c. 23. l. 3. c. 11. l. 7. c. 18. For the further consideration vvhereof besides that vvhich hath ben said before I will here propound two things in an other †Reasons touching cōmunicating with the Minist of the church of Engl. p. 26. c. treatise mentioned heretofore vvhich as they shal be found to haue waight may giue more light to these and other points sometimes called in question 1. The first is this Whether the Lords ordinance in his church be not such as the higher offices conteyne in them and comprehend the inferior offices so as they vvhich be in the greater offices haue besides their ovvne peculiar function vvhereunto they ought to attend povver and authoritie both themselues to performe the duties of the inferiour offices when there is needfull occasion and to look that they be performed by all such as they are specially layd upon for the better service of the Lord and his church therein As may be observed both by the estate of Israell heretofore in the Priests and Levites c. and by divers things written concerning the Apostles Euangelists Pastors and other Elders in sundry cases For example that the Apostles who were in the greatest ecclesiasticall office ordeyned by Christ under the Gospell had besides the peculiar office of Apostleship the povver also and authoritie of the offices of the Euangelists Pastors Teachers Elders Deacons both to performe them upon just occasion
now commonly placed unto the Passeover in March following there vvilbe but onely three moneths and not six moneths or the half yere before spoken off Dan. 9.27 Whereunto also as touching the time that phrase of speach may haue reference vvhich is used concerning the vvoman in the Revelation of a time and times and half a time Rev. 12.14 7. Finally as the Lords supper now among Christians answereth to all the Sacrifices which they had in Israell heretofore so also the Lords day now is to us in stead of all their Feasts and holy dayes of Sabbaths Nevv moones Passeover Pentecost and Tabernacles So as novv vve haue no cause or need of such yerely dayes and Feasts as then they had Christ being come who is the body of all those shadowes vvhereof the Feasts vvere a part Col. 2 16 17. compared vvith Esa 66 23. Act. 20 7. Rev. 1 10 11 c. Of vvhich see more here before Chap. 14. sect 2 and 5 c. On the other hand there is alledged the ordinance concerning the Feast of †Or Lots Purim enacted by Mardochee and Ester accepted by the Iewes for them and their generations after them in memorie of their deliverance from the tretcherie of Haman c. Ester 9 20 32. Touching vvhich these things may be observed 1. that the book of Ester wherein this is recorded is Canonicall Scripture and vvhether it were written by Ezra or by Mardochee himself or by some Prophet that lived in those times as the book it self so also the Feast there spoken off hath the approbation of the Spirit of God by vvhich that historie was written And who can say othervvise but that the Feast aforesaid vvas in deed ordeyned agreed upon by speciall instinct and direction of the spirit of God 2. That Feast might also be a civill ordinance and solemnity kept in memoriall of the deliverance aforesaid And so much might both the maner of enacting it and the name and use of it likewise import it being established accounted observed as a time of feasting and joy and a good day and of sending portions one to another and gifts to the poore Esther 9 18 19 20 21 22 23 29 32. 3. And hovv ever it were observed whether as an ordinance civill or ecclesiasticall or both yet this is evident that this vvas done in the time before Christ when as now they had the observances of the lavv whereof their Feasts vvere a part by the ordinance of God from the bondage vvhereof vve are now freed by Christ and are taught by the Apostle to stand fast in the liberty vvherevvith Christ hath made us free and not to be intangled againe vvith the yoke of bondage Concerning which the Apostle reproving the Christians saith Ye obserue dayes and moneths times and yeares I am afrayd of you least I haue bestowed upon you labour in vayne Gal. 4 10 11. and 5 1. c. Which last reason may be observed in like sort about the Feast of the Dedication spoken off Iohn 10 22 23. at vvhich time Iohn saith Christ walked in the Temple in Salomons porch and reasoned vvith the Iewes which vvas a Feast ordeyned by Iudas Machabeus and the Congregation of Israel in remembrance of the dedication of the Altar spoken off 1 Mach. 4 59. Whereunto likevvise may be applied the former reason touching the Feasts and shadovves then used vvhich typed out our spiritual joy in Christ vvho is the trueth and body of all those shadowes and observations Col. 2 16 17. And vvhereas some for defence of Holy dayes invented by men alledge the voluntarie sacrifices had in Israell let these things further be observed thereabout 1. That those sacrifices in Israell vvere to be such onely as God had prescribed so to be observed as the Lord had appointed 2. That no Prince or persons might forbid or take them away without sinne Which I suppose vvill not be said touching the aforesaid observation of Holy dayes 3. That they vvere not urged upon Churches or persons against their will as the Holy dayes prescribed by men now be 4. That this or that man might bring them upon speciall occasion vvhen the vvhole Church was not bound thereunto vvhereas the observation aforesaid is laid as a duty upon vvhole Churches and not left voluntarie to this or that man to doe or leaue undone as they see cause 5. That many vvho obserue and plead for them doe sometimes acknowledge them to be humane ordinances vvishing they were taken avvay and keep them against their will And hovv then can they be accounted as the voluntarie sacrifices vvhich the Lord prescribed and Israell observed of old 6. Finally if this plea vvere good and sufficient in such cases vvhat inventions of men are there in religion that some would not thus plead for that they are as the voluntarie sacrifices had in Israell so open a vvide doore to all vvill worship and in deed take avvay the second commandement or securely transgresse it under such colours and pretences CHAPTER XVIII Of dealing with sinners for their reclayming or censuring Where also is treated of Suspension and excommunication c. VVHether the ordinance of God for the reclayming and gayning of brethren that fall into sinne should not stil be observed carefully religiously among the members of the church And that as there is occasion they be brought to the assembly of the Governours or the Congregation in publike having all things caried in order and according to the rules of governement prescribed by the Lord that so the cause being heard a due examination of the parties and vvitnesses being made and the fault certainly found out and convinced the parties offending may according to the nature of the sinne be admonished secluded suspended or debarred for a time from the Lords supper other meetings of the church or use of the holy things of God therein yea euen cut off from the church and delivered to Sathan if the case so require Such of the brethren I say as doe sinne and offend whether it be that they reproach abuse or injurie others by word or deed and despise the private admonitions of their brethren and of the vvitnesses that deale with them or that they offend publikely or doe otherwise transgresse in their conversation or that in religion they fall into heresy idolatry or other impietie and iniquitie and so persist after all good meanes religiously used for their reclayming This being still carefully regarded as is aforesaid that the order appointed by God in his word be observed that the Elders and Governours performe all such things as perteyne to their office duetie of their calling that the other members of the church doe keepe themselues every one in their place vvith all modestie reverence peace and godlynes beseeming the church and people of God Lev. 19 17. Prov. 25 8 9 10. Luke 17 3 4. and Matth. 18.15.16.17.18 compared with Mat. 5.22 1 Sam. 2.25 1 Cor. 6.1
wealth of Israell and is euen by the light of reason regarded in all kingdomes and good governments and may be seen at this day in kings Courts and houses every vvhere How much more should regard hereof be had in the church house of the great king of Kings vvho hath giuen most just and equall lavves to his church and people where all things should most orderly and carefully be observed To giue particular instance in kings houses vvhere when men offend it is knowen that some are secluded from the Table Presence chamber or Porches entry some are bound or deteined in the Porters lodge or other prison house and some are altogether cast out and put from the court So hath the Lord and great king divers censures and punishments in his church debarring some from his table assemblies or entrance thereof restreyning others in darknes bynding them up as with bands of excommunication till by such meanes they learne to repent and amend and appointing others according to their estate and desert to utter darknes for ever Of which more hereafter 6. Thus also shal we not need for some to withhold the ministration of the holy things of God from all the rest of the church neyther to interrupt the publike worship or trouble the whole church by present dealing with such persons nor be driuen to take any disorderly courses at al but using this meanes of debarring and suspension of some vvhere there is cause for a time vve may with the rest stil continevv on our service worship of God in peace and holynes 7. And for such persons themselues thus there may also be triall whether by this meanes they can be brought to repentance and amendement and so be kept from the greater heavier censure of excommunication Othervvise they may aftervvard be further proceeded withall if that yet they repent not but doe still continevv in their sinnes or increase therein adding stubbernes more and more thereunto Iustif of Separ pag. 185 186. c. By all vvhich may appeare hovv greatly they erre vvho hold Suspension to be a corruption and devise of men and doe neither practise nor allow thereof Whose error will yet more appear by that vvhich follovveth to be spoken touching Excommunication Where first see the Scriptures before alledged which concerne this point Namely Gen. 4 14 16. and 21 9 Of Excommunication 10 12. Lev. 13 ch Num. 9 13. Deut. 17 7. and 19 19. with 1 Cor. 5 13. 2 Chron. 26 21. Ezra 10 8. Esa 66 5. John 9 22. and 12 42. and 16 2. 1 Cor 5 3 4 5 11. and 16 22. Gal. 1 8 9. and 5 12. 1 Tim. 1 20. Jude ver 14 22 23. Revel 2 14 15 20 c. and these reasons withall 1. The knovven and auncient censures had among the Iewes and differing one from another to wit Niddui Cherem and Schammatha or Anathema Maranatha Niddui that is separation seclusion suspension or the lesse excommunication Cherem that is cutting off or the greater excommunication Schammatha or Anathema Maranatha vvhich is an utter devoting to destruction and to the judgment of the Lord at his comming Ansvverable whereunto among Christians also are Suspension Excommunication and the great Anathema Or so to call them the lesse Excommunication the greater Excommunication and the greatest of all Whereunto the Scriptures aforesaid may be referred and applied So as therefore they erre greatly and are mistaken vvho hold that if there were amongst the Jewes in Christs time any distinct ordinance of excommunication ecclesiasticall Iust of Sep. pag. 187. c. it was a Iewish devise without ground of the Scriptures 2. To vvhich end may also be observed the Lords divers dealing with Adam and vvith Cain Adam he debarred of accesse to the tree of life and use thereof driving and keeping him out of the garden by the Cherubims as is aforesaid But Cain he accursed and cast him out from his presence and made him a fugitiue a vagabond in the earth Gen. 3 22 23 34. with 4 11 16. The one fitly noting out Suspension and the other Excommunication 3. Likevvise the Lords ordinance of putting the Leapers uncleane out of the host the trueth equitie vvhereof as of the other shadowes of the Law still abideth Lev. 13 chap. Numb 5 1 4. with Deu. 24 8 9. 2 Chro. 26 16 21. 2 Cor. 6 14 17. Iude ver 22 23. 4. The practise of Noah cursing Cham Gen. 9 24 25. of Abraham casting Hagar and Ismael out of his house Gen. 21 10 12. of the Priests thrusting Vzziah out of the Temple and cutting him off from the house of the Lord. 2 Chron. 26 16 21. of the Princes and Elders devoting the substance of the disobedient and separating them from the congregation of Israell that vvas caried away captiue Ezra 10 8. Which vvhether it be applied to Suspension or Excommunication and understood of civill or ecclesiasticall proceeding or both it giueth good proof and evidence for the point in hand 5. Yea the very abuse of the censures vvhich vvas sometimes among the Ievves doth plainly shevv how they vvere the ordinances of God though perverted abused among them as vvere sometimes also other of the Lavves of God Esa 66 5. Luke 6 22. Iohn 9 22. and 12 42. and 16 2. 6. The Apostles doctrine and practise concerning excommunication of the wicked and delivering of them unto Sathan 1 Cor. 5 ch 1 Tim. 1.20 Where moreover is to be noted that †Take away the wicked frō amōg you the words vvhich are spoken by Moses of putting to death in Israel are by Paul applied to excommunication and putting out of the church as I noted here before out of 1 Cor. 5 13. compared with Deu. 17 7. c. So as this also may both shew us a ground for excommunication out of Moses and direct us hovv to vvalk aright in using of it for the proceeding thereabout vvhen as all persons both the Elders and people be carefull to doe their duetie and keep their places answerably to the Elders and people of Israell that so notwithstanding any differences of estate incident to them and us yet still a perpetuall equitie and due proportion between us and Israell may be observed Of which see more in the Treatise vvhich I vvrote some vvhile since concerning the exposition of Mat. 18.17 pag. 18. c. And note vvithall hovv the words aforesaid Take away the evill from among you are generall and such as may vvell comprehend the taking avvay of the vvicked from among the people of God whether by death or by excommunication and the like as Israel according to the diversitie of their estate and occasions used sundry waies sometimes the one sometime the other c. 7. Whereabout further may be considered the terme of judging often used by Moses and the other Prophets and Apostles And how in judiciarie proceeding the Scripture useth this word and attributeth it
put for the Congregation of governours meeting at a knovvne time and place c. Psal 82 1. Num. 25 12. and 27 2. with 36 1. Iosh 20 4 5 6. Exod. 12 3 21. Lev. 8 3 5. with 9 1 3. See also M. Ainsvv Counterpoyson pag. 113. And note hovv R. Salomon understandeth those words in Lev. 4 13. If the whole †Ghnedah Congregation of Israell sinne through ignorance c. of the Iudges of the Sanhedrin vvhich represented the whole Congregation As * Drusij Com. in locu difficil Pentatâ—ch p. 244. Drusius noteth upon that place Besides that if the vvord vvere Kahal yet ‡ As M. Ains himself also acknovvledgeth Count. p. 113. that word also sometimes is used for the assemblie of Elders and Governours the Synedrion c. 1 Chron. 13 1 2. and 29 1 6. compared vvith 28 1 2. and 2 Chron. 1 2 3. Deu. 23 1 2. and 31 28 30. and so is translated by the word Synedrion in the Septuagint Pro. 26 26. For which moreover see Psal 26 4 5. where for those vvords I haue not sit vvith vaine persons I haue hated the congregation of evill doers c. the Septuagint hath I haue not sit vvith the Synedrion or councill of vanity I haue hated the Congregation of the malignant c. or the church of evill doers as M. Ains translateth it how ever he passe over that point touching the Synedrion in his notes upon that place Which may the more be observed because the Psalme there useth the termes of sitting and of taking bribes and the like which the Scripture also otherwhere often ascribeth to Rulers and Governours And now that I am speaking of this matter it is also worth the noting how M. Ains himself a notable adversarie of this exposition cannot deny but that †M. Ain Animadv pag. 13. in the old Testament he hath observed the word Church to meane the congregation of Elders Yet to obscure the trueth and blynd his follovvers vvith vanity and errour vvhat he can herein he addeth this glose vvithall concerning it that now the old Testament is chaunged And vvhat if another now should arise and say in like sort that in the old Testament he hath observed the vvord Church to meane the Congregation of the people but that novv the old Testament is chaunged vvould not himself readily discerne and condemne the vanity and errour of such ansvvers and assertions Wherabout note that the speach is not of the legal covenant of works or the Curse thereof neyther of the ceremonies or any changeable ordinances of the Law as sometimes by the old Testament is understood but of the Scriptures and books of the old Testament and of the vvords and phrases used therein Touching vvhich he saith the old Testament novv is chaunged Which if it were true as he saith then should we be freed from the use of those vvords and Scriptures and whosoever obserue them should make Christ unprofitable unto them For so are we freed and set at libertie from the yoke of the Law old Testament that novv is changed Gal. 5 1 2. Col. 2 8 16 17 20. Heb. 8 7 13. Thus also he is fallen into the same errour vvhich heretofore †M. Ains Defence of Script pag. 28 32. c he convinced as detestable and blasphemous in M. Smith vvho likevvise perverting some words and phrases of Scripture as namely that of blotting out and taking avvay the hand writing that was against us c. gathered thereupon that the written Lavv of Moses the Prophets was novv blotted out and taken away from the church And thus moreover he maketh his own Annotations vvhich he publisheth on Genesis Exodus the Psalmes c. yea all the arguments and proofs that in his doctrine or other vvritings he bringeth out of the books of the old Testament to be vayn and unsound So as any that read or heare them might turne them away with his owne glose and tell him that the old Testament novv is chaunged Yea thus he annihilateth the proofs and testimonies that in the Nevv Testament are alledged by the Apostles out of the old And taketh avvay the meanes of persvvading the Iewes to the Christian faith with vvhom we must eyther reason from the Scriptures of the old Testament as being †Psal 19 7 8 9. Prov. 22 21. Mat. 5 18. the Word of God that endureth for ever and that hath the certaintie of the vvords of truths or els vvhat hope can we haue ever to perswade them to the faith of Christ But the Apostles teach us farre otherwise then this Opposite that * 2 Pet. 1 19. the Propheticall vvord is a most sure vvord to which vve shall doe vvel to take heed And that †2 Tim. 3 16 17. all the Scripture is giuen by inspiration of God and is profitable to teach to improue to correct to instruct in righteousnes that the man of God may be absolute and made perfect to all good works To let this Opposite therefore alone with his shifts and errors I vvill proceed vvith the matter in hand 3. Where obserue next the agreement of Christs speach in Mat. 18 17. with that other speach of Christ in Mat. 5 22. Where Christ in the one place teacheth the offending party how to carry himself Mat. 5.22.23 c. and in the other the party offended Mat. 18 15. c. and in both places shevveth to whom the brother offending may be brought saying in the one place Tell it to the church or Congregation Mat. 18.17 in the other he is in daunger of the councill or Synedrion Mat. 5 22. Besides the agreement that these Scriptures also haue with those other in 1 Sam. 2 25. Deu. 1 16. and 19. 16.17 and 21 19. 2 Chron. 19.6 10. 1 Thes 5 12 13. 1 Tim. 5 17. Hebr. 13 17. and the like And note here how M. Brightman treating of this matter in his exposition of Salomons Song and applying it to the time of the Gospell saith expressely that he thinketh there is one and the same intendement of Christs speach in Mat. 5 22. as is of that in Mat. 18 15. c. Of which judgment are others also vvhom I need not mention in particular 4. Moreover the Syriack translation in Mat. 5 22. hath Kenushta which signifieth a congregation assemblie or synagogue where the Greeke Originall hath Synedrion the Councill or Congregation of the Elders And the like againe in Mat. 26 59. Which plainly sheweth hovv they sometimes use the vvord congregation or assemblie where the Greek hath Synedrion the sitting or assemblie of the Elders And is the more to be marked because the same translation othervvhere useth the same word KENUSHTA so generally as it putteth it for the Greek vvord SYNAGOGE the Synagogue Mat. 4 23. 9 35. 10 17. where also it hath BETH DINE the house of judgment for the Greek SYNEDRION the councill or sitting of the Elders so both using
that so as if an Angell from heauen should teach otherwise vve might not receiue it but ought to hold him accursed Jude v. 3. 1 Tim. 6 3 4 5 13 14. and 2 Tim. 1 13. and 2 2. Gal. 1 8 9. 5. Also the constitution ministerie worship and order appointed by the Lord is that onely which hath the promise of blessing frō God Mat. 28 20. Whereas the refusall or deniall of submission to the Lord maketh subject to the wrath and curse of God Luke 19 27. with Esa 60 12. Ioh. 3 36. Rev. 14 9 10 11 12 13. and 22 18 19. 6. Els Princes and people might novv doe that against the faith and ordinance of Christ vvhich they might not doe in Israel heretofore concerning the faith and ordinance which then they had giuen them Which were contrarie to the Scriptures Heb. 3 1 6. and 12 28 29. and 13 8. with Deu. 4 1 24. and 17 18 19 20. Esa 49 22 23. and 60 3. vvith Rev. 21 24. Besides that Antichrist also should haue that yeelded unto him in the ordinances of the church the city and kingdome of Christ vvhich no godly Prince will yeild unto him in the Common wealth As to appoint lawes offices orders c. for the government and administration thereof And it vvere also contrarie to 1 Tim. 6 13 14 15 16. Esa 33 22. 7. And vve should els hold our Religion at the pleasure of man and not at the prescription and commandement of the Lord vvho is king of kings by whom Princes reigne and under vvhom all are subject to yeild obedience unto him As we doe also look for salvation by him Mat. 28 18 19 20. with 15 9. 1 King 12 26 33. with 2 Chro. 13 8 12. Psa 136. Deu. 4 1 2. and 12 32. with 17 18 19 20. Josh 1 8. Gal. 1 8 9 10. Joh. 3 36. Heb. 5 9. Yet notvvithstanding this hindreth not but that all persons of every estate both ecclesiasticall and civill ought to be subject to the Princes higher powers in the Lord. Rom. 13 1 7. Tit. 3 1. 1 Pet. 2 13 17. with Act. 4 18 19 20. and 5 27 32. And it is the duety also of Princes and Magistrates to submit themselues and their scepters to the Lord Iesus Christ who is Prince of the kings of the earth and to see the truth of God mainteyned and his ordinances observed in all things Neyther may they at any hand or by any meanes be drawen to oppose any truth or ordinance of the Lord nor to abridge the churches of any rights and benefits belonging unto them nor intrude themselues into the peculiar dueties of the Ministers c. but must rule over men in the feare of God doing nothing against the truth or vvay of Christ but what they can for it knowing that they are for the Lord and under him and remembring vvhat judgements came upon Ahaz Ieroboam Achab and other such Kings of Iudah and Israell vvho sinned herein greatly against the Lord and againe what blessings came upon David Hezekiah Iosiah and the other good kings of Iudah vvho were faithfull with the Lord in the service of his name Psal 2 10 11 12. and 72 Psal Josh 1 8. 2 Sam. 23 3. 1 King 12 26 27.33 and 13 and 14 ch c. 2 King 16 and 17 17 18 ch c. 2 Chron. 19 and 28 and 29 chap. c. Finally let us here also obserue that * Lev. 4 ch Iosh 1 7 8 9. and 9 3 21. 1 Sam. 15 1 33. and 22 17. 2 Sam. 21.1 2. 1 King 11 3 9. and 12 28 30. 2 King 16 10 16. 1 Chro. 13 and 15 ch Dan. 3 6 ch Amo. 7 10 17. Mat 15 9. Gal. 1 8.9 Col. 2 20 23. no Princes nor Prelates Synodes Churches or any persons whosoever can make that lawful which God hath made unlawfull nor that unlawfull vvhich God makes lawfull But †Esa 49 22 23. and 60 3 16. Rom. 13 3. 1 Tim. 2 1 2 3 4. Act. 9 31. Princes and Magistrates may graunt outward peace help to the Church for which wheresoever it be had we are bound to be thankfull to God and them And ‡ Mat. 28 18 19 20. and 1 Tim. 6 13 14. compared vvith 2 Chro. 24 17 22. Eccles 5 8. Esa 8 11 18. Dan 3 15 18. and 6 6 22. Act. 4 3 18 19. and 5.28 29 40. and 17 6 7. 2 Tim. 4 6 8. Heb. 10 32 33 34. and 11 24 25 26. 1 Pet. 3 14 15 16. 4 12 13 14. Rev. 2 10 11 24 29. and 6 9. 12 11 17. 14 12 13. 22 16 20. if they vvill not suffer us with peace to walk in the faith and way of Christ according to the vvord of God yet ought vve notwithstanding so to doe obeying God rather then man and patiently to suffer what they shall lay upon us euen to imprisonment banishment confiscation of goods and death it self leaving them to God who is higher then the highest and knowing that he doth regard and will require it at their hands and vvill giue a crovvn of life to such as are faithfull to death The Conclusion NOw to conclude let us in these questions and the like still obserue what vve can vvhat was prescribed and received in Israell of old according to the writings of Moses and the Prophets together vvith that which is recorded by the Apostles touching the Primitiue churches since And let us vvithall carefully reteyne and follow that manner of reasoning vvhich is taken from the example and estate of Israell and often also used in the Scriptures of the New Testament how ever it be rejected or litle regarded by divers in respect of the use and account which all should make thereof Which vve may learne by the Apostles manner of reasoning when he saith Behold Israell c. 1 Cor. 10 18. Whither also may be referred the many answers arguments and reasons which Christ himself and the Apostles took from the estate of Israell and from Moses and the Prophets in sundry cases from time to time As may be seen in these and the like places Mat. 9 10 13. and 12 1 7. and 15 1 9. and 19 3 8. and 22 23 32. Mar. 9 43 49. Luke 4 24 27. and 16 29 30 31. John 3 14 15. and 5 10. with 7 21 24. and 10 33 36. Act. 1◠2 3. Rom. 9 6 18. and 11.2.5 and 15.1 4. 1 Cor. 5.1 6.7.8.13 and 9.8 14. and 10.1 11. and 14.34.35 2 Cor. 6.14 17. and 8.13.14.15 Gal. 3.7 13. and 4.21 30. Ephes 2.11.12.19.21 Col. 2.11.12 1 Tim. 2.11 14. and 5.17.18 2 Tim. 3.8.9.16.17 The Epistle to the Hebrevves 1 Pet. 1.15.16 2 Pet. 1.19.20.21 and 2.1 6. 1 John 3 11.12 Jude ver 3 9. Rev. 2.14.15.20.21.22.23 and 3.4.12 and 5.8 with 8.3.4 and 9.13 and 10 9.10 and 11.1 6.19 and 15.2 8. 16 2 8. and 18.2 21. and 20.7.8.9 and 21 and 22 chapters To the Law and to the testimonie if they speake not according to this word it is because there is no light in them Esa 8 20. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnes that the man of God may be perfect being throughly furnished unto every good work 2 Tim. 3 16 17. Blessed is the man that endureth temptation for when he is tryed he shall receiue the crowne of life which the Lord hath promised to them that loue him Iam. 1 12. FINIS