A CHRISTIAN PLEA Containing three Treatises. I. The first, touching the Anabaptists, & others maintaining some like errors with them. II. The second, touching such Christians, as now are here, commonly called Remonstrants or Arminians. III. The third, touching the Reformed Churches, with whom myself agree in the faith of the Gospel of our Lord jesus Christ. Made by FRANCIS JOHNSON, Pastor of the ancient English Church, now sojourning at Amsterdam in the Low Countries. Esa. 50.5.6. The Lord hath opened mine ear; and I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hide not my face from shame & spitting. jer. 15, 19 Thus saith the Lord, If thou return, then will I bring thee again, & thou shalt stand before me: & if thou take forth the precious from the evil, thou shalt be as my mouth: let them return unto thee, but return not thou unto them. 2 Tim. 4, 7, 8. I have fought a good fight, I have finished my course, I have kept the Faith. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto them also that love his appearing. PRINTED, In the year of our Lord 1617. To the Christian Reader: Grace mercy and peace be multiplied in jesus Christ. CHristian Reader, I do here present unto thee, three Treatises joined together in one book: which I wish may prove as profitable to the Church and people of God, as they are needful for this age, & estate of things, wherein we live. Whereabout there are some few things that I would advertise thee, before thou come to read the treatises themselves. 1. That thou wouldst observe, how our Lord jesus Christ, giving ordinances to his Church under the Gospel, hath derived them from the practice & particulars had among the jews of old, varying therefrom as little as might be, in such a different estate. For example, as they had their Synagogues, so have we our particular churches and assemblies, Psal. 74, 8. Mat. 4.23. & 9.35. with Act. 20.28. Col. 4.16. Rev. 2.1. etc. They had in their Synagogues the ministration of the word of God and prayer: so likewise have we. Act. 13.14.15. & 15.21. & 16.13. with Act. 2.42. 1 Cor. 14.3.15.16. 1 Tim. 2.1. & 4.13. They had for ordinary Sacraments & seals of God's covenant, Circumcision & the Passeover: See M. Brought. on Dan. 9.25, 26, 27. with that he allegeth out of R. Moses been Maym. in Azure biah perek 13. And joseph. de bell. jud. 6. cap. 31. And Paulus Burgens. in Psal. 112. & Tremell. & Scaliger de emendat. tempor. l. 6. And Beza on Matt. 26.20. we have likewise baptism & the Lords supper answering thereunto. Touching baptism also, our Lord took it (as some have observed) from the Jews baptizing of Proselytes, & washing of themselves from uncleanness, which was known & usual among them. And the Lords supper likewise, from a custom observed among the jews at the Passeover: at the end of the celebration whereof, the fathers of families were wont to take a cake of bread, & after the blessing thereof, to break & distribute it to the communicants: as also after that, a cup of wine, in like sort: Whereunto that may have reference, which David speaketh, saying: What shall I tender to the Lord for all his benefits towards me? I will take the cup of salvation, and call on the name of the Lord. Psa. 116.12, 13. They had Sacrifices, which led them to Christ, who was then to come to die for our sins: we have in stead thereof the Lords supper, which confirmeth unto us that Christ now is come, & hath died for our transgressions: the memorial whereof we do still observe, showing forth his death, till he come again at that great day. Lev. 1. etc. Esa. 53.7— 10. Dan. 9.24.26.27. with joh. 1.29. 1 Cor. 5.7. & 10.16. & 11.23. etc. They had the Sabbaths and Feast days for the solemn worship of God, in stead whereof we have the Lords day. Exo. 20.8. Lev. 23. ch. Esa. 66.23. Zac. 14.16— 19 with Act. 20.6.7. Rev. 1.10. They had Priests for offering the Sacrifices that were types of Christ's death: we have Pastors for celebration of the Lords supper, a memorial of his death & passion now performed, and still thankfully to be remembered. Exod. 28. Lev. 1. Num. 16. 2 Chron. 35.1. Ezech. 43, & 44. & 45. & 46, etc. with 1 Cor. 10. 16. & 11.23. Ephes. 4.11.12. Col. 4.17. They had Priests & Levites; we Pastors and Teachers for the work of the ministery. Num. 18. Deut. 33.8— 11. 2 Chro. 35 ch. Esa. 66.21. with Ephe. 4.11.12. Rom. 12.7.8. They had for government, besides Priests and Levites, Ruling Elders also, of the chief of the Fathers of Families among them: and we have for government, besides the Pastors and Teachers, the Ruling Elders also taken out of the people, in that behalf. And so, as they had a Synedrion or Consistory of Elders, consisting of Priests, Levites, and Fathers of Families of the people among them: so have we a Presbytery or company of Elders, consisting likewise of Pastors, Teachers, and Ruling Elders, chosen out of the people for the church's government. Deu. 19.17. 2 Chro. 19.8. Jer. 19.1. with 1 Tim. 5.17. Rom. 12.7.8. 1 Cor. 12, 28. Act. 20.17.28. Heb. 13.7.17.24. They had for the Treasury the levitical treasurers & other the like, to whom that business was committed: we have the Deacons for that use & service in that church. 1 Chro. 26.20— 28. 2 Chron. 31.12. etc. Neh. 13, 13. with Act. 6. 1— 6. 1 Tim. 3. 8— 13. They had for censures, Niddui, Cherem, and Schammatha, Seclusion, Cutting off, & utter devoting to judgement till the Lords coming at that day. We also have the use of Suspension, of Excommunication, & of Anathema Maranatha. Num. 19 ch. Esa. 66.5. Jude v. 14 22.23. Luke 6.22. 2 Thes. 3.6.14.15. 1 Tim. 1.20. 1 Cor. 5.5.11.12.13. & 16.22. Finally, they had jerusalem, where God set his name, and the Temple where he dwelled among them, & whither he required them to come with their sacrifices, etc. Which typed out unto us not only the Universal church, but the particular churches also of Christians, where the Lord setteth his name, & dwelleth among us by his spirit, calling us thither to eat at his Table, and in all things to worship & serve him according to his word, Deu. 12.5, 6.7. & 16.2. Psa. 26.6, 7, 8. & 27.4. & 36.8 9 & 65.4. & 132. Esa. 27.13. & 66.23. Dan. 8, 11.13.14. & 11, 31. with Mat. 28.19.20. 1 Cor. 3. 16.17. & 2 Cor. 6.16. 2 Thes. 2.4. Rev. 3. 12. & 21. 2. etc. By this may also appear, how M. Ainsw. in his plea against M. Smyth, about the ministery, worship, & government of the Church, wrote once well (if he could have kept unto it) when he asked him, saying: What one thing have we in the worship of God, which Israel had not before us? M. Ainsw. Defence of Scrip. pag. 10. Which being well observed, will give good light to many matters now in question. But I will proceed to other things. 2. Whereas sometimes I allege many Scriptures together, my meaning is not, that each of them prove the point in hand; but that to this end they are to be compared & laid together, & corfirmation of the truth to be derived frò thence, by consequence, & discourse of reason, as in questions of religion is wonted to be done. 3. The questions that I set down are diverse: & abort them there is great diversity of judgement. Touching some of them I set down reasons but one way, & answer the objections to the contrary. For others of them sometimes I propound reasons both ways: & so leave all to be examined & judged of, according to the word of God. At first, I had thought only to have insisted upon the points themselves, without mention of any adversaries, or confutation of any Opposites by name. But afterward, upon diverse weighty reasons, I changed my purpose & course: & of many Opposites have named a few, & given a little taste of the manifold Opposition that is made against us: noting withal a few instances of the many shifts, errors, contradictions, & abuse of Scriptures, into which they run & are carried exceedingly. ‘ M. Ainsw. Animadv. etc. Where also I could mention (if I would) sundry manifest untruths published by some: which are so very untrue, as I need not produce any other proof or witness herein, but the public records of Amsterdam still extant, & the testimony of such as were present, and heard and saw what was done: not excepting M. Ainsw. own followers. Whom now moreover by this occasion I do once again exhort to consider their ways & estate in their heart: & to call to mind, both how they have been wanting in yielding & bearing witness to the truth, and how long now they have continued in their schismatical and scandalous Division from the Church whereof they were: and that both for the matter, time, and manner thereof: besides many other sins and transgressions, which they run into withal. A just recompense of their contumacy, from which they would not be reclaimed by any means. Neither doth it avail them, that some others joined hand in hand with them, becoming (as Simeon and Levi did) brethren in evil. In such cases we must still remember and observe what jacob the Patriarch said, O my soul, come not thou into their secret: unto their † Or, Church as M. Ains. doth otherwhere usually translat the word KAHAL: which here he doth not so. Note it. assembly mine honour be not thou united. Gen. 49.5.6. 4. Now of the Anabaptists, & Arminians, I need not speak particularly, Some of their opinions here following I have noted and refuted, Gen. 37.9. Phil. 2.15. judg. 5, 31. Prov. 4.18. Dan. 8, 10.12. & 11.31.32. Act. 2.20.40. Rev. 6.12. both for the more clearing of the truth, & the further helping of others against their errors, which do now here so much trouble & endanger the estate of church & Common wealth. The Reformed churches, may for the faith of Christ which they profess, well be esteemed (as Israel was of old) in their measure & degrees, to be as the Sun and moon, the lights of the world: Which should therefore still increase in all shining light of the truth, & holiness, shining more & more unto the perfect day, yea till they go forth as the Sun in his might: & should be the more careful hereof, seeing the Scrtpture also teacheth, how even ‘ Rev. 16.8. etc. Or, by the Sun here, understand hot persecution. Sal. Song. 1. 6. Mat. 13.6, 21. upon the Sun, shall a vial of God's wrath be powered out, before the utter extirpation & destuction of the Beasts throne & kingdom: & that the day is a coming, wherein the moon shallbe confounded, & the Sun ashamed, when the Lord of hosts shall reign in mount Zion, & in jerusalem, & before his ancients gloriously. Esa. 24.23. Which whether it shallbe at the conversion of the Jews to the Christian faith (which now hasteneth on) time and the work of God will manifest: As also, in what manner shallbe verified that which the same Prophet hath foretold, saying: The light of the Moon shallbe as the light of the Sun, and the light of the Sun shallbe seven fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound. 5. In the mean time, who doth not observe and lament, that among the Lutherans and Reformed churches every where, there should still remain so many & great corruptions, errors, superstitions, & other transgressions, not redressed or amended in the worship of God, & conversation of men? Which threaten some heavy judgement of God, not to be far off, if we meet not the Lord with true and unfeigned repentance in time. In which regard, all are to be exhorted, carefully & without delay, to think on their ways, & to turn their feet into the Testimonies of the Lord. Buy the truth (saith ‘ Pro. 23.23. Solomon) but sell it not: Part with any thing for it, but part not with it for any thing. Enter in at the straight gate (saith ” Matt. 7.13.24. Christ) for wide is the gate, & broad is the way that leadeth to destruction, & many there be which go in thereat: but straight is the gate, & narrow is the way which leadeth to life, & few there be that find it. Finally, let us all labour (what in us is) to grow in grace, & in the knowledge and obedience of the truth, in all things: not regarding the applause or displeasure of men: but endeavouring to please God more and more, & not only to know & profeesse in word, but to observe and practise in deed whatsoever the Lord hath commanded us: knowing that ” Deu. 4, 1, 2. Matt. 28.20. joh. 7.17. & 13, 17. 1 Tim 6, 13.14. this hath the promise of blessing & acceptance with the Lord. Wherein if these my poor labours shall any way help and further thee, give praise unto God: and remember me in thy prayers to the Lord: In whom I rest and still shall remain thine: FRANCIS JOHNSON, Pastor of the English exiled church sojourning (for the present) at Amsterdam. It was not an enemy that reproved me, than I could have borne it; neither was it he that hated me, that did magnify himself against me, than I would have hid myself from him. But it was thou, O man, mine equal, my guide, and mine acquaintance: who took sweet council together, and walked into the house of God in company, Psal. 55.12.13.14 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice, & be glad: for great is your reward in heaven: For so persecuted they the Prophets which were before you. Mat. 5, 11, 12, A Table of some principal things contained in these Treatises. The first Trtatise. Touching the Anabaptists. CHAP. I. OF the baptizing of children. pag. 1 Objection 1. That there is not in the New Testament mention of any child so baptized. pag. 4 Object. 2. out of Act. 16.32.34. that the jailor with his household believed in God. pag. 7 Object. 3. out of Mat. 28, 18, 19 that Christ commanded the Apostles first to teach, and then to baptize. pag. 8 Object. 4. Of the reasoning from circumcision to baptism. pag. 11 Object. 5. Of the difference between the jews estate & ours, their ministration of circumcision to the males only, and on the eight day, etc. pag. 13. Object. 6. Of the jews and Proselytes, that were both circumcised and baptized. pag. 20. Object. 7. That Christ was not baptised till he was about thirty year old. pag. 21 Object. 8. That children understand not the mystery of Baptism. pag. 23 CHAP. II. Touching Original sin in children. p. 23 CHAP. III. That Baptism received in the church of Rome or other apostatical churches is not to be repeated. pag. 27 Object. 1. That it is not true baptism, but an Idol and lying sign, etc. pag. 30 Object. 2. Of the corrupt ministration thereof, and erroneous opinions held thereabout. pag. 37 Object. 3. That there are diverse sorts of Idols, and both kinds in the popish baptism. pag. 41 Object. 4. That Israel in their apostasy, were not the Church and people of God, but divorced from him, & having the covenant also broken on the Lord's part, etc. Where also are handled the Scriptures alleged hereabout. 2 Chro. 15.3. jer. 3, 8. Hos. 2, 2. and 13, 1. Numb. 23, 1. etc. p. 57 etc. Object. 5. That Israel are called the people of God, because they had been so before, though now they were not so in their apostasy, etc. where also is treated of the Scriptures here alleged, Hos. 1.9. and 2.2.7.18.19.20.23. 2 Chron. 15.3. Mic. 2.7.8. joh. 10.16. etc. p. 97 etc. Object. 6. That if Israel were the church and people of God, than none might leave them, but they should fall into schism. pag. 116 Object. 7. That the Church of Rome is not the church of God, nor under his covenant, neither hath any of the Lords posts and ordinances left in it, but is divorced from the Lord, etc. where also is treated of 2 Thes. 2.3.4. and Rev. 11.1.2. and of the Temple of God there spoken off: and of judah, and Antiochus, etc. pag. 119. etc. CHAP. FOUR Replies and Answers, concerning churches in apostasy, and more particularly touching the church of Rome, etc. pag. 139 Where again 2 Thes. 2.3.4. & the Temple of God, is further treated off. pag. 142 Also of the Beast, the great City, Babylon, etc. spoken of Rev. 11. and 13. & 17. etc. pag. 152 Of God's people in Babylon, spoken of Rev. 18, 4. where also is treated of the Baptism had in the Church of Rome, etc. pag. 166 Of Israel heretofore, and Christian churches since, being in defection. pag. 171 Of a double regard to be had of Churches in apostasy, pag. 176, 183. etc. Of M. junius his judgement touching the Church of Rome. pag. 182 Testimonies of older and later Writers, touching antichrist's sitting in the Temple of God, spoken of 2 Thes. 2, 3, 4. pag. 211 Touching the Church of England in particular. pag. 215 The second Treatise. Touching the Remonstrants, called Arminians. Of the decree of God's Election, ch. 1. p. 221 Of God's decree of Reprobation, ch. 2. p. 224 Touching general redemption, ch. 3. p. 229 Of free will, or power in ourselves unto good, since the fall. ch. 4. pag. 233 Of the Saint's perseverance ch. 5. pag. 240 The third Treatise. Concerning the Protestants, and Reformed Churches. Touching book prayer, chap. 1. pag. 245 Of the constitution of particular churches, chap. 2. pag. 249 Of the right and power of particular churches. chap. 3. pag. 252 Of the Pastors & other Officers administration. chap. 4. pag. 255 Of the distinction of the Pastors and Teachers Offices. chap. 5. pag. 259 Of the having of one or more Pastors in particular churches: also of Diocesan & Provincial Bishops, etc. chap. 6. pag. 261 Of the Teachers & Ministers of the word in general. etc. chap. 7. pag. 278 Touching the exercise of prophecy. pag. 281 Of the ministration of the Sacraments to all persons generally. chap. 9 p. 282 Touching the manner of administration of the Sacraments: where also touching the cross in Baptism, and kneeling at the Lords supper. etc. chap, 10. pag. 284 Of the disposing, blessing, breaking, distributing of the bread & wine, ch. 11. p. 285 Of the Ministers communicating with the rest of the church. chap. 12. pag. 286 Of the Ruling Elders, Deacons, or common people, ministering the sacraments. p. 287 Touching the often celebrating the Lord's supper. And of the time of the day, whether morning or evening, ch. 14. p. 289 Touching having of a Fast, & the Lords supper together on one day, ch. 15. p, 292 Of love Feasts, chap. 16. pag. 293. Of the observation of other Holy days besides the Lord's day: where also of Christmas, and Easter, etc. ch. 17. pag. 294 Of dealing with sinners, for their reclaiming or censuring: where also is treated of Suspension & Excommunication, etc. p. 300 Of the exposition of those words of Christ, Tell the church, Mat. 18. ch. 19 p. 306 Of the maintenance of the Ministers, and other officers of the church. ch. 20. p. 316. Touching the remnants and monuments of Idolatry. chap. 21. pag. 318 Touching the solemnization of marriage. p. 319 Of the general duty of all churches and people touching religion, ch. 23, pag. 320 THE FIRST TREATISE. Of some questions concerning the Anabaptists. CHAPTER I. Whether Baptism is to be administered to Infants being the children of the faithful, or not. THE Anabaptists misunderstanding some Scriptures, and not finding in the New Testament mention of any children by name, that were baptised, hold therefore that infants are not to be baptised, though they be the children of such as do believe. The error of which opinion appeareth by these Scriptures, and reasons deduced from them, & other the like. Gen. 17.7.12.13.14.26.27. Exo. 12.48.49. Zach. 2.11. Eph. 3.6. with Act. 2, 38, 39 & 3, 25. and 16, 15, 31, 33. 1 Cor. 1, 16. and 7, 14. and 10, 1, 2. Rom. 4, 11, 16, 17. & 15, 4, 8, 9, 10. Gal. 3, 8, 29. Eph. 4, 4, 5, 6. Col. 2, 8— 12. & Psal. 22, 30, 31. Esa. 54, 10. Zach. 13, 1. Mar. 10, 13— 16. I. Because it is the ordinance & commandment of God, to give the sign and seal of his covenant of grace, to his people and their seed, in their infancy, throughout their generations. Gen. 17, 7, 12, 13, 14. Exo. 12, 48, 49. with Act. 2, 38, 39 & 3, 25. & 16, 15. Col. 2, 10, 11, 12. Which ordinance of the Lords hath never been repealed, but abideth established upon a certain & perpetual ground, that is, his promise and covenant of grace made with the faithful and their seed for ever. For which see the Scriptures here cited before: and these also which follow. Luke 1, 54, 55, 72. etc. and 19, 9 Act. 16, 31. Rom. 4, 11, 16, 17. and 15, 8, 9, 10. Gal, 3, 8, 29. Esa. 54, 10. Mal. 3, 6. Luk. 20, 37, 38. Hebr. 11, 13— 16. and 13, 8, 20. Rev. 14, 6. II. And Christ hath confirmed the same, when he sent forth his Apostles & appointed them † Matth. 28, 18, 19 and Mark 16, 15, 16. with Gal. 3, 8— 29. Gen. 12, 3. and 17, 4, 5, 7, 12, 26, 27. with Act. 16, 15, 31, 33. Rom. 4, 9— 17, and 11.13— 16. and 15.8— 16. 2 Cor. 1, 20. to make all the nations disciples, & to baptise them into the name of the Father the Son and the holy Ghost. For, to make the Gentiles disciples, is by the Gospel to bring them unto the covenant of God, made with Abraham, the Father of many nations, for salvation through the name of jesus Christ. Which covenant is everlasting, & includeth the faithful & their seed: So as therefore Baptism (which hath now succeeded and doth seal it in stead of Circumcision) is by this appointment of Christ to be administered unto all that be brought & comprehended under that covenant of grace: and consequently both to such as are of years coming to the faith of Christ, and to their children being yet infants. And otherwise, * Zach. 2, 11. Esa. 42, 6, 7. and 49, 6, 22. Act. 13, 46, 47. Joh. 10, 16. 1 Cor. 1, 9, 13, 16. and 12, 13. Ephes. 2, 11— 22. and 3, 6. the Gentiles should not with the jews be joined to the Lord, and become his people with them, and be made coinheriters, & of the same body, and joynt-partakers of the same promise of God in Christ, by the Gospel: as the Scripture teacheth. III. Which is yet the more manifest, inasmuch as the Scripture speaking both of the jews and Christian Gentiles, & of their Sacraments: saith, that † 1 Cor. 10, 1, 2. the jews of old were baptised, and that * Col. 2, 11, 12. the Christians now are circumcised, with circumcision made without hands (which the Apostle also calleth the circumcision of Christ): and that ‡ with 1 Cor. 12, 12, 13. and Ephes. 3, 6. Esa. 49, 6, 22. both jews and Gentiles are fellow-heirs, & partakers of the same promise in Christ, and of one & the same body under Christ the head. By which again it is evident, that Baptism is answerable to circumcision succeeding in the place thereof, to be the Lords sign & seal of his covenant; and that Baptism now is to be administered to the believers and their children, aswell as circumcision was heretofore. FOUR And this was also the † Act. 16, 15, 33. 1 Cor. 1, 16. Apostles practise, at the publishing of the gospel through the world, to baptise both the householders themselves that believed, & their households also: Even like as ‡ with Gen. 15, 6. and 17, 26, 27. and 21, 4. Abraham first believed, and then was circumcised; and all his family with him: And like as * Exod. 12, 48, 49. (And that by the speech of an house, family, or household, children also are implied therein, see Gen. 30, 25, 30. and 45, 18, 19 with 46, 5, 6, 7. Num. 3, 15. etc. Psal. 115, 12, 13, 14. 1 Tim. 5, 8.) Herein therefore Origen saith well, that * Orig. in Epist. ad Rom. the Church received Baptism of Infants from the Apostles. And Augustine, that † August. contra Donatist. lib. 4 ca 23.24. the baptism of Infants was not derived from the authority of man, or Councils, but from the tradition or doctrine of the Apostles. the stranger of the Gentiles, which received the faith of the jews, & would keep the Passeover, was not only circumcised himself, but all the males also that were his. V Moreover, the children of believers are holy, & are Abraham's seed, and heirs by promise of the kingdom of heaven & eternal blessedness. And who can then withhold the baptism of water from them, to whom God vouchsafeth the baptism of his spirit, and the blessing of Abraham to an inheritance everlasting in his heavenly kingdom? 1 Cor. 7, 14. Rom. 11, 16. Act. 3, 25. Gal. 3, 29. Esa. 46, 3, 4. Psal. 22, 10, 30, & 71, 6. & 115, 12, 13, 14, 15. Luke 1, 41, 44. Act. 10, 47. Rom. 8, 9, 16. Luke 19, 9 Mark 10, 13— 16. VI And Baptism is the Lords sign, of his washing away of our sins, receiving of us into the Church, and incorporating of us into Christ, for salvation by his death and resurrection: Whereof the children of believers are partakers, aswell as they which be of years: and therefore can no more be deprived of Baptism, then of remission of sins, entrance in to the Church, engraffing into Christ, & salvation by his means. Rom. 6, 3, 4. and 5, 14, 15. Zac. 13, 1. 1 Cor. 1, 13— 16. and 12, 13. Act. 4, 12. with 16, 30— 34. and 22, 16. Gal. 3, 27, 28, 29. Ephes. 2, 19 & 5, 25— 30. Tit. 3, 4, 5, 6, 7. Rev 1, 4, 5. Whereupon Origen writeth thus: † Orig. tom. 2. homil. 14. in Lucam. Children are baptized for the remission of sins. Of what sins? Or when have they sinned? Or how can there be any reason of the laver in children, but according to the sense whereof we spoke? There is none pure from uncleanness, no not if their life be but one day upon the earth. VII. Neither is there any thing required in the ministration of Baptism (nor was heretofore * Gen. 17, 7, 12, 26. and 21, 4. in circumcision) whereof young infants are not capable, as well as elder people: whereas in the ministration of the Lords supper it is far otherwise. For ‡ and 1 Cor. 1, 16. Act. 16, 14, 15, 33. Matt. 28, 18, 19 with in baptism the minister is † I speak of the outward agent. the agent alone, & the person baptised (whether old or young) is only a patiented, & not an agent: but “ in the Lord's supper (besides the actions laid upon the Minister) there are divers actions required also of the receivers; as namely, to take, to eat, to drink, to do it in remembrance of Christ, to show forth the Lords death, to examine themselves, and so to eat of that bread, and drink of that cup. All which actions are required of the receivers of the Lords supper, whereby they also are made agents therein, and not the Ministers only. But in baptism it is not so: for in it, the action is wholly enjoined and laid upon the baptizer, and not upon the baptised. So that even by the institution and administration of baptism, compared with the institution and administration of the Lords supper, the truth of this point yet further is cleared and confirmed unto us. ” Matth. 26, 26, 27, 28, and 1 Cor. 11, 23— 28. VIII. And there is likewise † Ephe. 4, 4.5, 6. one Baptism, 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 body, and * 1 Tim. 2, 5. Joh. 10, 16. one Mediator and confirmer of one covenant of grace, to the faithful & their seed in all 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 baptism pertaineth to the children of the faithful together with the parents themselves: as they are also of one and the same body with them, having one and the same Mediator & ratifyer of God's covenant of grace unto them, even jesus Christ, the head and Saviour of his Church, which is his body, the fullness of him that filleth all in all things. IX. Besides that the Children of Believers being under the covenant of God, and pertaining to Christ and to his church and kingdom, they are therefore now to be distinguished from the children of unbelievers by a sign of difference, and consequently by baptism, as the children of the faithful were of old by circumcision. Otherwise there should now be a greater confusion, without difference between the church & the world, than was heretofore; and the children of believers, which the Apostle saith are holy, should be brought into one and the same rank & estate with the unclean children and seed of unbelievers. 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. Else also the grace of God to his people should now since Christ his coming in the flesh be lessened and straightened more than it was before; the comfort & confirmation of the faithful for themselves & their children should not now be so great and so fully ratified by Christ, as formerly it was; and we should not now be so compleete and thoroughly furnished in Christ, as they aforetime were: Finally by their opinion (being well observed) it would follow, that neither the Scriptures have given assurance of the recalling of the jew, nor the Apostles sufficiently answered such as urged circumcision upon the Gentiles, etc. Which things to affirm or admit, is highly to derogate from the grace of God, the fullness of Christ and his Gospel, the comfort of Christians, the sure hope of the engraffing again of the jew, the faithfulness of the Apostles and sufficiency of their doctrine recorded in the Scriptures. And so contrary to that which is written, 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. etc. OBJECTION I. But the Anabaptists still object, Why then is there not in the New Testament, mention of some child by name, that was baptised? ANSWER. 1. The particular mention of any such by name, needed not to be in the new Testament: because the commandment of sealing children with the sign of God's covenant, was before in Israel; and is a moral & perpetual ordinance of God, as was showed here before, Pag. 1. and appeareth likewise in the books of the old Testament: where some children by name (that were sealed with the sign of circumcision) are particularly mentioned: Gen. 21.4 Exod. 4, 24, 25, 26. as some also be in the books of the New Testament, in Luke 1, 59 and 2, 21. And this point (viz. that the New Testament needed not repeat the things had in Israel, which were moral and perpetual) is the more to be noted: because the due observation thereof cleareth not only this matter in hand, but diverse other questions also, about the sacraments, and other things concerning the church's worship, order, government, estate, and course of life among Christians. Which while it hath not been observed, as it should, ●●ch error and trouble about sundry things in the Church among ●●ristians hath risen, and is still continued, to the great hindrance of ●●e truth, and dishnour of the Name of God. The special things to be declared in the New Testament, were the ●●hibiting of the Messiah in the flesh, for the redemption of his people; ●●e opening of that mystery of the incarnation of the Son of God, his ●●fferings, death, burial, resurrection, ascension into heaven, and sitting at the right hand of God; the fulfilling and correction of the sha●●wes and ceremonies of the Law; the manifestation and establishment of such things, as coming in stead thereof, should not be shaken, but endure to the end; the spreading of the Gospel abroad in the world, and the opening of the mystery of the Gentiles calling; with such like things: as may be seen in the histories of the Gospel written by the Evangelists: and particularly, Matth. 1, 1. etc. Mark 1, 1, 2, etc. Luke 1, & 2, & 3, & 4, etc. and 24, 44— 48. joh. 20, 31. Matt. 26, ●7— 29. and 28, 18, 19, 20. john 19, 30, 36. And in the Acts of the Apostles. And in their Epistles throughout. Rom. 1, 2, etc. 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 Hebrews. 1 Pet. 5, 12. Revel. 2, 24, 25. and 19, 9, 10. etc. Other things that were moral, and formerly had in Israel, needed not be repeated, but still to be learned out of Moses and the Prophets, and perpetually to be retained. (Of which sort, this particular of sealing the children of believers, 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. Neither doth it hinder that some moral things sometimes are repeated in the books of the New Testament: seeing that all such things are not repeated in the new, as they are set down in the Old; and sundry reasons may be observed in sundry places (where some are repeated or spoken off) why it was good and needful so to do. Which were long to insist upon. As in Matth. 5, 21— 44. and 9, 13. and 18, 15, ●, 17. and 19, 4, 5, 6, 7, 8, 9 Mark 7, 10, 11, 12, 13. Luke 17, 3. Act. 7, ●● Rom. 13, 7, 8, 9, 10. 1 Cor. 6, 9, 10. and 10, 7, 8, 9, 10. Ephes. 5, 3, 4, ●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. jam. 2, 8, 9, 10, 11, 12. 1 Pet. 1, 15, 16, 17. and 3, 〈◊〉 etc. Revel. 2, 14, 20. and 19, 10. Nor is there in such case any weight in the exception that is made about the abolition of the ceremonies, or about the differences between them and us, and between their ministration and ours: seeing we speak ●●ely of such things as are moral, or do agree in their general proper●●, and common equity, which abideth for ever. Of which I shall speak ●ore hereafter in the answer of the fift objection. Now then seeing the ministration of the seal of God's covenant, unto ●●●ldren, was had in Israel, and is a moral and perpetual ordinance of God: seeing 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 baptism 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 any children by name, that were baptised. Yea if the names of some children so baptised, had been particularly expressed, yet should we notwithstanding look to the ground whereupon it was done, and to the ordinance of God thereabout. Which we may now do aswell, as if their names were mentioned in particular. And this may be sufficient to satisfy such as are of judgement and indifferency. 2. Besides that, the precepts, practice, & reasons which are mentioned in the New Testament, about the ministration of Baptism, (if they be duly weighed) do as necessarily imply the baptizing of the children of the faithful together with themselves, aswell as if their names had been particularly set down. Of which see here before, pag. 1. etc. 3. Yea there is express mention of children, Act. 2, 39 where there is also speech of baptism, for the remission of sins, in the name of Christ; & the reason thereof annexed, (in regard of the promise made also unto children) ver. 38, 39 Whereabout observe withal, whether the precepts of the Scripture are not to reach so far, as the reasons annexed thereunto do extend. As in Deu. 7, 1— 4. compared with Ezra 9, 1, 2, 11, 12. and 2 Chron. 21, 6. and many 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, implieth them also. Act. 2, 38, 39 Otherwise how will the Anabaptists prove, by the institution, or first celebration of the Lords Supper, that women should be partakers thereof: seeing that (neither there, nor other where in the New Testament) there is mention of any women by name, that were present and did partake thereof. And yet seeing the reasons that are annexed to the precepts thereof, do necessarily imply women as well as men, and there is no where any special prohibition to the contrary: who can deny it unto them, without great sin and impiety? 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 have the Lords supper: nor of other reasons that might be alleged thereabout. 4. Lastly, there is express mention, not only of baptizing the fathers & mothers of families, but also of their house or household, and all that were theirs. Act. 16, 15, 33. 1 Cor. 1.16. And both the term of an house, family or household, implieth the children therein, as the Scripture plainly showeth, Pag. 2. (as I showed before) Gen. 30, 25— 30. compared with 1 Tim. 5, 9 Pro. 31, 15. Luke 19, 9 judg. 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 restraint 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 jailor was baptised, and) all that were his, compriseth also children therein: as ●●y be seen Numb. 16, 30, 33. compared with ver. 27. where the like phrase is ●●ed and explained. as when in one verse he saith of Dathan & Abiram, ●●●y, their wives, their sons, and their little children, ver. 27. and in other verses ●ayth, they and all that appertained unto them, or, they, and all that were theirs. ver. ●●, 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 appertained to Korah, but he restraineth it, saying, all the men that appertained to Korah, ver. 32. so exempting the children of Korah, who died not with the rest there spoken off. Numb. 26, 11. Which also plainly showeth, how in such cases the children are comprised in the general phrase, of all that were theirs, where there is no restraint in the speech, or exception to the contrary: as in the place aforesaid. OBJECTION II. But it is said of the jailor, 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 rejoiced, believing with all his household. Act. 16, 32, 34. Whereof children (say they) being not capable, therefore there were no children here, or if there were any, they were not baptised. ANSWER. 1. Neither of these two collections of theirs, will follow thereupon. It is an usual thing in the Scripture, and in all tongues, to use such speeches in general cases, of houses, cities, and the like: wherein yet every particular person or thing is not either implied, or denied to be at all, as here they would gather. For example, when it is said, The Lord closed up all the wombs of Abimilecks' household, Gen. 20, 17, 18. and the house of Pharaoh heard, Gen. 45, 2, 16. the city of Shushan rejoiced, Ester 8, 15. all Jerusalem was troubled, Mat. 2, 3. all the city was moved, Matth. 21, 10. what a vain and unreasonable collection were it to gather, that either there were no children in these houses and cities, or else that they also were so entreated and affected, as here is said. 2. Neither can such phrases hinder, but that the other speech, where it is said, he was baptised, and all his, may imply the children with the father himself. Act. 16, 33. Like as I showed here before, out of Numb. 16, 27, 30. And as in this same chapter, where it is said only of Lydia, (the mother of the family) that she heard Paul, and the Lord opened her heart, so as she attended to the words which he spoke: yet this hindereth not, but that both she was baptised and her household; of whom notwithstanding it is not said, that they heard Paul, and believed; but this here is only spoken of Lydia herself: who being by Paul's preaching brought to the faith of Christ, she was baptised, and her household with her. Act. 16, 14, 15. 3. And if children should not have been baptised, as before they had ●●n circumcised: here was both fit place, and just occasion, for the Apostles themselves, & for the Scripture (recording their acts) to have made ●●ception of children expressly; and not to have used such speeches and terms, as in other places of the Scripture are used, to include and imply children therein: as we have showed here before. So as even hereby we may therefore learn, Pag. 2. and 4. and be more assured, that in the ministration of baptism the Apostles still retained like practice, as had been bsed before in circumcising of children, when the fathers of families believed, & had received circumcision themselves. Gen. 17, chap. and 21, 4. Exod. 12, 48, 49. OBJECTION III. But Christ commanded the Apostles first to teach, and then to baptise 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 intendment and meaning of the holy Ghost, by whom it was given Which should carefully be observed by the due consideration of the Scriptures, with the circumstances thereof, and by the conference of other places of Scripture, and the proportion of faith laid together. Which while the Anabaptists neglect, they look on the Scripture partially, and press the letter extremely, without consideration of the true & right meaning thereof: neither observing the time & persons, of whom the Scripture speaketh, nor conferring the Scriptures of the old and new Testament together, nor regarding the analogy and proportion of faith, as they should. Much like as the Papists deal, when they press the letter, in other words of Christ, where it is said, This is my body: Matth. 26, 26. & others also, in those words, Tell the Church, etc. Matth. 18, 17. So in much like manner do the Anabaptists in these, Teach all nations, and baptise them, etc. Matth. 28, 19 Where the Scripture itself being duly weighed, and compared together with other places, according to the proportion of faith, it will be found necessarily to imply the baptizing of children, & so to be directly against themselves. The word here used, signifieth to make scholars 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, was the Gospel: as Mark showeth, when he relateth the same commission, saying, Go into all the world, & preach the Gospel to every creature. Mark 16, 15. And what Gospel? Even that which was preached before unto Abraham: As the Apostle teacheth expressly, when he saith that the Scripture (foreseeing that God would justify the heathen through faith) preached before the Gospel 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 whosoever are Christ's, they are also Abraham's seed, and heirs according to the promise. ver. 29. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. ver. 18. Which Gospel, and promise given unto Abraham, the Apostles were by Christ appointed to teach and make known in the world, that the Gentiles should 〈◊〉 fellow heirs (with the jews) and of the same body, and joint partakers of God's promise's in Christ, by the Gospel. Ephes. 3, 6. with Gen. 12, 3. and 17, 7. and 22, 18. ●●om which Scriptures compared together, and understood according to the proportion of faith, we learn, that the Gospel preached, and promise made unto Abraham, comprehendeth all that are Christ's, Psal. 47, 3 4, 8, 9 Zac. 2, 11. whether jews or Gentiles: and that the Gentiles being by the Gospel made fellow-heirs, and of the same body with the jew, and joynt-partakers of God's promise in Christ; it must therefore needs follow hereupon, that their children, aswell as the children of the jew, are together with their Parents under the covenant of grace, and to be made partakers of the seal thereof with them. Which things the Apostles knowing well, did therefore accordingly understand the commission of Christ: & thereupon also publishing the Gospel abroad in the world, baptised not only the Fathers of families, but those also that were theirs: as the Scriptures before alleged do manifest. 2. Neither in deed could the Apostles any otherwise understand, nor might they any otherwise practise, the commission aforesaid: seeing by this means the Gentiles should become the Lords people, as the jew were; and the Christian church now succeeded into the place of the church of Israel, under one and the same Lord, having one and the same covenant in Christ, with like benefit and mystery 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 expressly saith, the Israelites of old were baptized 1 Cor. 10.2. and the Christians now are circumcised, Col 2, 11. though not according to the outward ceremony, yet according to the spiritual intendment and mystery thereof. And moreover, that the aforesaid promise of the Gospel made unto Abraham, includeth the kindreds and families of the earth among the Gentiles (which all the world knows have children in them) as well as the families of the jew. According as the Apostle Peter speaking to the jew allegeth it, when he saith, Ye are the children of the Prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds (or families) of the earth be blessed. Act. 3, 25. with Gen. 12, 3. and 22, 18. Where mark, that he useth the word, kindreds, or fathers-families (so to speak, according as the word in the original is derived:) as it were of purpose to imply herein the kindreds of the Gentiles, the families and children together with their fathers. According as the Apostles also observed, in their practice, baptizing the families together with the fathers thereof: as appeareth in the Scriptures aforesaid. Clean contrary to the opinion & practice of the Anabaptists, who have no regard of the kindreds or families in this behalf: but only of that which such as are of years, being taught, profess for themselves from time to time. 3. Neither do they (as they should) consider the time, and persons, spoken of in the Scriptures alleged by themselves. The time was, at the first publishing of the Gospel abroad among all nations, & manifesting that jesus was the Christ now come in the flesh. The persons were, both jew, and Gentiles, of all the nations of the world, beginning at jerusalem, and going through judea, & Samaria, & so to the uttermost parts of the earth. Matth. 28, 18.19. Mar. 16, 15. with Luke 24.46, 47, 48. & Act. 1, 8. and 2, 4, 5. etc. Now for the jew, although they were already the church and people of God under his covenant, yet were they to have knowledge given them, that the Christ was now come, whom they expected, according to the promise of God concerning him, and that jesus was he, who was put to death among them, and risen again from the dead. Which the Apostles therefore taught and witnessed unto them: calling them to repentance, and faith in his name for remission of sins: according as Christ had appointed them to do. Luke 24, 46, 47, 48. with Act. 2, 5— 38. etc. and then withal instructing and exhorting them to be baptised in his name, alleged this ground and reason thereof, because the promise was to them, and to their children. Act. 2, 39 making express mention of children: and so showing how they understood the aforesaid commission of Christ, to imply the children, together with the Parents themselves Which is directly against the Anabaptists. And as for the Gentiles, they being aliens from the common wealth of Israel, & strangers from the covenant and promise of God, they were also to be taught the Gospel: because in the calling of such, God always beginneth with those that are of years, and will have faith and obedience to be required of them afore they be baptised. Ephes. 2, 11— 22. with Act. 16, 31, 32, 33. Which therefore the Apostles accordingly observed. But then also when such were brought to the faith of Christ, they did together with them baptize their households: as hath been showed before. Which is likewise directly against the Anabaptists. Pag. 2. The same course we acknowledge is still to be observed, when we have to deal with like persons in such cases. For example, in dealing with any Pagans, Turks, or other the like that believe not in Christ, we should first preach the Gospel unto them, to bring them to the faith: and then when any of them believe & become disciples of Christ, we should baptise them, & their households, as the Apostles did. Thus if the Anabaptists would but consider the times, persons, and cases, as they ought, they might soon see their error, & learn to put difference (otherwise than they do) between the unbelieving Gentiles, & the children of believing Christians; between the baptised & unbaptised, whether jews or Gentiles, old and young. Which whiles they do not, they understand things generally, which are spoken respctively: and so misapply the Scriptures: which being rightly understood, overthrew those very things for which they allege them: as in the case and Scriptures aforesaid may be seen. Yea and (that which is worst of all) if the point in hand be well minded, they bring in another Gospel, which the Scripture ●ever taught: or in deed pervert and diminish (if not deny) the Gospel, which the Scripture preached to Abraham, and the Apostles to the nations over the world (whiles they deny the covenant of God's grace; or Baptism the seal thereof to appertain to the children of the faithful) as by that which hath been said hereabout may sufficiently appear. OBJECTION FOUR But it is not right to reason thus from Abraham, or from circumcision: seeing that circumcision was given to Abraham's carnal seed, for a carnal seal, of a carnal covenant and temporary promise, touching the land of Canaan: whereas Baptism appertaineth to the spiritual seed of Abraham, and hath heavenly promises of salvation and eternal life, by jesus Christ. ANSWER. 1. Abraham in deed had a carnal seed, and temporary promises: but not such only. For he had also a spiritual seed, and spiritual promises: whereof circumcision was the seal: As the Lord himself showed at the first institution thereof, when he established his everlasting covenant with Abraham and his seed, to be his God; and the God of his seed after him. Gen. 17, 7— 10. Now God is our God, only in Christ: in whom the covenant was established by his blood, and confirmed with the seal of circumcision. As the Apostle plainly teacheth, Gal. 3, 17. and Hebr. 13, 20. and thereupon calleth the sign of circumcision, a seal (not of an earthly or temporary promise) but of the righteousness of faith: which is heavenly and spiritual. Rom. 4, 11. with Gen. 12, 3. and 15, 5, 6 and 17, 7— 13. & 22, 18. Gal. 3, 19— 29. 2. If they mean by a carnal seal, an outward visible seal: so also is Baptism: but will they therefore call it a carnal seal? If they mean, that it was visible in the flesh: there was a special reason thereof (besides that we also have washing with water, or sprinkling of water upon the flesh:) for it was to be with blood, and to lead them to Christ, who should come of Abraham's seed according to the flesh. Gen. 12, 3. and 17, 11. and 22, 18. and Exod. 4, 26. with Heb. 2, 14, 15, 16. Yet doth not this hinder us to reason from circumcision to Baptism: as the Apostle showeth, who so reasoneth himself. Col. 2, 10, 11, 12. and as we do also (after the Apostles example) from the Passeover and other sacrifices, to the Lords supper. 1 Cor. 5, 6, 7, 8. and 10, 16, 17, 18. 3. And where they call it a carnal covenant, which circumcision sealed: what a strange manner of speech and opinion is this? The promise of Canaan (whereunto they would restrain it) was in deed annexed with the everlasting covenant, which God made with Abraham in Christ, for eternal blessedness and salvation in him. But Canaan itself, was a type of the heavenly inheritance, and of the kingdom of God, in jesus Christ. Which also, even that joining of them together may imply. Gen. 17, 7, 8. with 22, 18. and Gal. 3, 15— 29. Besides that now with us also godliness hath the promise of the life that now is, & of that which is to come. 1 Tim. 4, 8. Shall we therefore call this a carnal promise? Doth not God himself, who made the covenant with Abraham, call it his everlasting covenant, Genes. 17, 7. and the Apostle likewise, Heb. 13, 20. And shall we then call or count it a carnal covenant? Was not the promise this, that in Abraham's seed all families of the earth should be blessed? Gen. 12, 3. and 22, 18. with Act. 3, 25. and Gal. 3, 8. And, that the Lord would be a God to Abraham, and to his seed after him? Gen. 17, 7, 8. And was this then a carnal covenant? Yea was was not the covenant confirmed in Christ: and that also, 430 years before the Law was given? Gal. 3, 17. Or was it not confirmed to Abraham by the sign of circumcision, as a seal annexed to the promise of God? Gen. 17 chap. with Act. 7, 8. Which the Apostle calleth, the seal of the righteousness of faith. Rom. 4, 11. And was this then a carnal seal, of a carnal covenant? How directly contrary are such sayings & opinions to the word of God? 4. If Circumcision was the seal only of the temporary covenant of the land of Canaan: what then did it profit Abraham himself in this behalf, to whom God gave no inheritance in it, no not so much as the breadth of a foot. Act. 7, 5. But Abraham by faith sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise. For he (even as we) looked for a city which hath foundations, whose builder and maker is God. And, they desired a better country, that is, an heavenly: Wherefore God is not ashamed to be called their God. Heb. 11, 9.10, 16. From which very speech, that God is the God of Abraham, Isaak, and Jacob, Exod. 3, 6, 15, 16. Christ proveth the resurrection from the dead. Matth. 22, 31, 32. Luk. 20, 37, 38. Which also showeth the covenant made with Abraham to be a spiritual and everlasting covenant. 5. If Circumcision was the seal to Abraham's carnal seed, touching the land of Canaan: why then did not circumcision cease, when they enjoyed and possessed the land? For Sacraments cease, when the promises are fulfilled, whereof they are signs, and seals: as the very terms of a sign, and seal, may imply. And thereupon it is, that we shall have no need or use of prophecies, Sacraments, or other like things, in the kingdom of heaven after this life, as now we have in this life here on earth. 1 Cor. 13, 8, 12. with chap. 11, 23— 26. 6. If Circumcision was a seal to Abraham and his carnal seed, only of a carnal covenant or temporary promise touching the land of Canaan: why then did God appoint the proselytes of the Gentiles that came to the Passeover, and their children, to be circumcised: seeing they were not of Abraham's carnal seed, nor had the promise of the land of Canaan? Exod. 12, 48, 49. But in deed circumcision sealed to them the same righteousness of faith, (and so the spiritual covenant of God in Christ) as it did to Abraham, and the jews that were his carnal seed. Rom. 4, 11. with Gen. 12, 3. and 15, 5, 6. and 17, 7— 13. with Exod. 12, 48, 49. 7. And whereas † Mr. Sm. repl. to M. Clift. Arg. 2. some say, that circumcision was also a seal of obedience to the law of Moses: how can this be, when as it was appointed to Abraham four hundred and thirty years afore the Law was given? Gal. 3, 17. with ●en. 12, 3. and 17 chap. And Moses himself was not borne, till diverse gene●●tions after Abraham. Gen. 21, 2, 3. and 25, 19, 26. and 29, 21, 34. with Exod. 6, 16— 20. True it is, that as Circumcision was also one of the ceremonies, being repeated and required in Moses Law (Lev. 12, 3.) so they that were circumcised (after the Law was given) became debtor to do the whole la. Gal. 5, 3. But as it was of the Fathers, and not of Moses, being before appointed to Abraham, to whom the Gospel was preached, and the covenant confirmed, four hundred and thirty years before the Law, (Gen. 17, 7— 13. Joh. 7, 22. Gal. 3, 8, 17.) so it was a seal of the righteousness of faith, & of the remission of sins in Christ. Rom. 4, 1— 11. Also we that are now baptized, are bound to observe all things, whatsoever Christ hath commanded. Matt. 28, 18, 19, 20. Yet notwithstanding baptism to us, is the seal (not of our obedience, no nor of our faith, but) of the righteousness of faith, and of the Lords forgiving our sins, in jesus Christ. Rom. 4, 1— 11— 25. and 6, 3. with Act. 2, 38, 39 and 22, 16. For the seal of God (in circumcision and Baptism) confirmeth a perfect sure and firm covenant, even the Lords everlasting covenant of grace (Gen. 17, 7— 13. Deu. 32, 4. Psal. 111, 9 & 145, 17. Rom. 11, 29. Rev. 14, 6. & Heb. 13, 20 with Act. 2, 38, 39 and 3, 25.) whereas our faith and observation of the Lords commandments, like as theirs in Israel, is infirm & unperfit. Matt. 6, 30. and 8, 26. Mar. 9, 24. Luke 17, 5. & Rom. 7, 12— 25. Jam. 3, 2. 1 Joh. 1, 8, 9, 10. And it is our comfort in temptations, that although we are weak & sinful, yet the Lords covenant of grace, confirmed unto us in baptism, as it was to them in circumcision, is firm and holy, even an everlasting covenant, established by the death and blood shedding of jesus Christ: who of God is made unto us wisdom, and righteousness, & sanctification, and redemption: that according as it is written, He that glorieth, let him glory in the Lord. 1 Cor. 1, 30, 31. and Jer. 9, 23. with Hebr. 13, 20. 8. Moreover, to be of the carnal seed of Abraham, which is so much objected, did not hinder the jew, but that they might also be his spiritual seed in Christ. And so they are acknowledged by the Apostles, who call them the children of the promise, & of the covenant which God made with the fathers, saying to Abraham, In thy seed shall all kindreds of the earth be blessed. Act. 2, 39 and 3, 25. Gal. 3, 15— 29. Rom. 11, 16. etc. 9 Finally, their outward circumcision, signified and taught them, the inward and spiritual circumcision of the heart, by the spirit of God, in Christ: like as our outward baptism, showeth and teacheth us the very same thing: which is wrought by the sanctification of the spirit, and by the cleansing of us from our sins, in the blood of jesus Christ. Col. 2, 11, 12. Deut. 10, 16. and 30.6. with Act. 15, 10, 11. and Rom. 6, 3— 6. 1 Cor. 6, 11. Tit. 3, 4— 7. 1 Pet. 3, 21. OBJECTION V. But there is great difference between the jews and us; between their estate before Christ, being then as in the infancy, and ours since Christ, being grown in years; between their administration and ours; and particularly, between their circumcision and our baptism; for circumcision was for the males only, and to be done the eight day; whereas baptism is both for male and female, to be done at any time, etc., and the ceremonies had in Israel, are now abolished: etc. ANSWER. 1. The objection is not of weight: though it be common to others (with the Anabaptists) in other cases, who in this matter see the vanity of it themselves. For first, as I noted before, we speak only of such things as are moral in their own nature, or agree in a general and perpetual equity, and in their like common property, end, and benefit: and so far forth are perpetual, how ever there be differences otherwise about some outward circumstances, accidents, & other like things, according to the diverse dispensation of the Old and New Testament. As may be observed in the Apostles writings, & in the reasons and allegations made therein: which are taken not only from the * Of which see before pag. 5. moral law, but even from the shadows and ceremonies of Moses: as may be seen in these places, and the like, Col. 2, 11, 12. with Rom 4, 11, 12. Matth. 5, 23, 24, 25. and 26, 17— 29. Joh. 1, 29. Act. 1●, 14— 17. Rom. 12, 1. and 15, 4, 16. 1 Cor. 3, 16, 17. and 5, 6, 7, 8. and 6, 19, 20. and 9, 13, 14. and 10, 16, 17, 18. Gal. 4, 21— 31. & 5, 1— 9— 13. Phil. 2, 17, & 3.2, 3. 2 Thes. 2, 4. The Epistle to the Hebrews. 1 Pet. 1, 15, 16, 19 and 2, 5. Jude ver. 23. Rev. 1, 12. and 2, 17. and 3, 5, 12. and 19, 8. and 21, 2, 3. etc. By which may appear, that although the outward ceremonies themselves be abolished, yet the spirit and equity of them still remaineth; and that from them (which then were had in Israel) we should now in the time of the Gospel derive and fetch reasons, instructions, applications, and directions for the church's use and benefit continually: as I shall by and by observe more particularly. 2. But first let us note to this purpose also the doctrine & phrases used by the Prophets: which may give further light about the question in hand. As when Esay speaking of the time of the Gospel, calleth the Christians the brethren of the Jews, and foretelleth how they shall be brought for an offering unto the Lord out of all nations, to jerusalem the Lords holy mountain, as the children of Israel bring an offering in a clean vessel, into the house of the Lord: that the Lord will also take of them for Priests and Levites: And that from one New Moon to another, & from one Sabbath to another, all flesh shall come to worship before the Lord. Esa. 66, 18— 23. And jeremy the Prophet, Thus saith the Lord, David shall never want a man to sit upon the throne of the house of Israel. Neither shall the Priest, the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually. etc. Jer. 33, 17, 18. etc. And Ezechiels' prophecy, from the 40 chap. to the end, treateth of the restoration of the church, kingdom, and people of God by Christ, and so of the constitution of the Christian Church, under the terms and types, of the Temple, ministery, worship, city, land, commonwealth and kingdom of the jews. Ezech. 40— 48. chap. And (to omit other of the Prophets) Zacharie foretelleth that the nations shall be joined to the Lord, and shall be his people: Zac. ●● 11. And again, that the Gentiles shall come to seek the Lord of Hosts in jerusalem, and to pray before the Lord: And shall take hold of the skirt of the Jews, to go with them. Zach. 8, 22, 23. And shall go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of Tabernacles. Also, in that day shall there be upon the bells of the horses, HOLINESS TO THE LORD, and the pots in the Lord's house shallbe like the bowls before the Altar. Yea, every pot in jerusalem and in judah shallbe Holiness unto the Lord of Hosts, and they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the Lord of hosts. Zach. 14, 16, 20, 21. And many the like speeches may be observed throughout the Prophets, foretelling the time of the Gospel, with the mercies of God, and our duties therein; which cannot be rightly understood or observed as we should, without reference to the ceremonies and state of Israel heretofore. Which also plainly showeth the abolition of those shadows and ceremonies to be such, as that yet still the truth and equity of them remaineth, & is perpetual, for the church's instruction, comfort, and direction continually. 3. And now that I am giving some instances out of the Prophets, I will (before I come to mention also some particulars in the Apostles writings to like purpose) note yet further (in diverse respects) that which the Prophet Amos hath, touching the kingdom of Christ in the Christian Church of the Gospel, when he bringeth in the Lord himself speaking thus, In that day will I raise up the tabernacle of David, that is fallen, and close up the breaches thereof (or hedge the breaches of them,) and I will raise up his ruins, and I will build it as in the days of old: that they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the Lord that doth this. Amos 9, 11, 12. Thus prophesied Amos of old. Whose speech, how should it be understood, or these things observed in the Church and kingdom of Christ, built up among the jew & Gentiles, in the time of the Gospel (whereof the Prophet speaketh) if we should not now look unto David, and to the estate of his house & kingdom, as it was heretofore: and still have relation thereunto, in the Church's constitution, reformation, ministration, and proceeding: always endeavouring to have the spiritual truth, comfort and benefit thereof more and more among us? To which end, all the phrases here used by the Prophet are well to be minded, for the manifold use that may be made thereof. And this Scripture I do the rather more particularly insist upon, because the Apostles did thus understand and apply it, in a controversy that was about circumcision, in their time: Act. 15, 1— 17. Where when they disputed, how the Gentiles were to be free from circumcision and the yoke of Moses Law (which had before been as a partition brickwall between the jew and Gentiles) they both by the work of God, and from this Scripture observed withal, how now the Lord took out of them a people for his name, as the Prophets had foretold. ver. 14— 17. And besides the things spoken of David's tabernacle in both places, note also, how where Amos hath, that the jew should possess the remnant of Edom, and of all the heathen, upon whom the name of the Lord is called, the Apostle james (following the Septuagints translation) hath it, that the residue of men might seek after the Lord, and all the Gentiles, etc. so teaching, that by the remnant of Edom, we may understand the residue of men besides the jew, (whether nearer unto them, or hostile against them, as the Edomites were to the jew:) and that when the Gentiles seek after the Lord, and are called by his name, than † Obad. v. 19, 20, 21. Psa. 47 3, 4, 9 they become the jew possession in Christ, the son of David, in whom David's ruinated tabernacle is built again, and the breaches of the hedges thereof (wherewith it was compassed about & fenced) be hedged and closed up, and his ruins raised up, and it built and set up, as in the days of old, etc. Amos 9, 11, 12. with Act. 15, 16, 17. To the same purpose may be observed those many places throughout the Scripture, where it is said, that Christ should sit upon the throne of David. Luke 1, 31, 32, 33. and Act. 2, 30. with 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 applied, will not only minister unto us much instruction and comfort, but will also plainly manifest, how we should now still have reference hereunto, in the church's 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 we be freed from Moses ceremonies, yet we may not be aliens from Israel's policy. As the Apostles also taught and showed the churches continually. Ephes. 2, 11, 12. with Gal. 5, 1— 13. Phil. 3, 2, 3. and Col. 2, 8— 17. and the whole Epistle to the Hebrewes. 1 Pet. 2, 5— 10. 2 Pet. 1, 19, 20, 21. Rev. 19, 10. and 21, 2. etc. 4. So then (still remembering, as I noted erewhile, that the ceremonies of Moses are in such sort abrogated, & we freed from the outward observation thereof according to the letter of the Law, as yet still the spirit & equity thereof abideth, & we stand bound to the observation thereof accordingly: notwithstanding the many differences of estate and administration, between them and us:) I come now to the Apostles writings, to give some instances also out of them. To name some particulars therefore (to which there is reference in the new Testament) as the Tabernacle, and Temple; the Ark, and Mercy seat; the pillars, the candlestick; the Altar of offering, and incense; the Passeover, and continual sacrifices, and offerings; the Priests, and their ministration and service; the feasts; leven; leprosy; uncleanness by touching the dead, etc. Who knoweth not, that these now are ceased, and that many great differences may be observed hereabout, between them and us, between their infancy and our riper age, between their administration and ours, etc. Yet notwithstanding there is also the spiritual intendment & use of these, besides the letter, and a perpetual equity of them: which remaineth now still for ever: And accordingly do the Apostles, and all writers, both old and new, from hence draw reasons, informations, & applications of them unto us, and our estate now under the Gospel. As ●●r example may be seen, touching the tabernacle, and temple, how it is ●●plyed to Christ, joh. 1, 14. (in the Original) and 2, 19, 21. Hebr. 8.1, 2. and 9, ●●, 12, 23, 24. Revel. 21, 22. And to the church, in the time of the Gospel, ●oth the universal, and particular churches, Act. 15, 16, 17. Ephes. 2, 21. ● 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, ● Cor. 6, 19 2 Cor. 5, 1— 4.2 Pet. 1, 13, 14. with joh. 2, 19, 22. The like may be observed about the other particulars, with the several uses and applications made thereof in sundry places: as of the Ark, & mercy-seat, Rev. ●1, 19 and Rom. 3, 25. with Exod 25, 17— 21. in the Septuagint. The pillars, Rev. ●, 12. Gal. 2, 9 1 Tim. 3, 15. The Golden candlesticks, Rev. 1, 12, 13, 20. and 2, ●, 5. and 11, 4. The Altar of offering, Mat. 5, 23, 24, 25. 1 Cor. 9, 13, 14. & ●0, 16, 17, 18. Hebr. 13, 10. Rev. 6,9. and 11, 1. and 14, 18. and the Altar of incense, Rev. 8, 3, 4, 5. and 9, 13. and 14, 18. The Passeover, 1 Cor. 5, 7. with Joh. ●, 29. 1 Pet. 1, 19 Revel. 13, 8. and other sacrifices and offerings, Mark 9, 49. joh. 1, 29, 36. Rom. 12, 1. and 15, 16. Phil. 2, 17. and 4, 18. Hebr. 9, 23, 26. and 10, ●2, 26. and 13, 15, 16. 1 Pet. 2, 5. The Priests, and their ministration and service, Rom. 15, 16. 1 Cor. 9, 13, 14. Hebr. 5, 1— 5. & 8, 1— 5. and 10, 12, 21. 1 Pet. ●, 5, 9 Rev. 1, 6. and 5, 10. and 20, 6. The feasts, 1 Cor. 5, 8. Jude ver. 12. leaven, Matth. 16, 11, 12. Mar. 8, 15. Luke 12, 1. and 13, 21. 1 Cor. 5, 6, 7, 8. Gal. 5, 9 Leprosy, and other uncleanness, 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 we may derive reasons and applications to ourselves, why not also from circumcision, notwithstanding the differences between them and us: as we see the Apostle also doth in this particular likewise, Col. 2, 11, 12. And in deed, what is there at all, in Moses or the Prophets, from which we may not now deduce reasons, and receive information to ourselves, for the Church's use and benefit continually: seeing all the Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the Man of God may be perfect, and thoroughly furnished unto all good works: 2 Tim. 3, 16, 17. with Rom. 15, 4. ● 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: we are to observe, that when the Lord appointed ●he males only to be circumcised, then was the man-child to come of the seed of Abraham, in whom all the nations should be blessed. Gen. 17, 10. with ●2, 3. and 18, 18. and 22, 18. Act. 3, 25. So as this ordinance (of circumcising ●he males only) was then of exceeding good and great use, for the bet●er direction, and more confirmation of their faith in Christ. Like as also was, the appointing of a male Lamb, for the Passeover. Exod. 12, 5. and ●he consecration of the first borne of the males to the Lord, Exod. 13, 12. and Luke 2.23. both which were types leading unto Christ. Joh. 1, 29, 36. ● Cor. 5, 7. 1 Pet. 1, 19 and Rom. 8, 29. But now that Christ is come of the ●eed of Abraham according to the flesh, and hath wrought for us eternal redemption through the blood of his cross, accomplishing the truth of those things which were shadowed by the ceremonies of the law: this difference of sex & estate is taken away, so as now there is neither male nor female, jew nor Gentile, bond nor free, but we are all one in Christ jesus. Gal 3, 28. And so now the female is baptised, 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 sign of God's covenant, is now (since Christ's coming) enlarged: women being made partakers thereof, which before were not. And so the Anabaptists error & sin is the greater, that would now straighten the extent of God's grace in Christ, denying the sign of God's covenant to children, whom the Lord appointed before to be partakers thereof. Gen. 17, 7— 13. Yea and even touching the women heretofore (to note it here, by this occasion) though they were not circumcised in their own persons, yet were they counted among the circumcised of Israel: as may appear by the speech of jacobs' sons to Shechem and Hamor, when they said, We cannot do this thing, to give our sister to one that is uncircumcised: for that were a reproach unto us. etc. Gen. 34, 14. And by the saying of Samsons father and mother unto him, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised I hilistines? Zac. 13, 1. Judg. 14, 3. And yet more particularly by the offering of purification: which was aswell upon the birth of a daughter, as of a son. Levit. 12, 6. and in that there were cleansings, sacrifices for sin & uncleanness, aswell for women, as for men. Numb. 5, 2, 3, 6, 8, 15. and 15, 27. with Lev. 4, 27, 28. and 5 chap. and 6, 2— 6. and 13, and 14, chap. and 15, 2, 14, 19, 29. and 16, 6, 17, 33, 34. And in that they might eat of the Passeover: whereof no uncircumcised person might eat. Luk. 2, 41— 51. with Exod. 12, 3, 4, 48. 6. And touching the eight day, which was then set for circumcision: first observe in general, that as it was the circumstance of time appointed thereunto, so also the Lord ordained that they should keep the Passeover but once a year, the fourteenth day of the first month. Exod. 12, 6, 14. Num. 9, 1, 2, 3. Deu. 16, 1. Yet who would gather thereupon, that we should either celebrate the Lord's Supper but once a year, and that on the fourteenth day of the first month, or that we should leave it altogether, seeing it is answerable to the Passeover had in Israel, which now is ceased? yet such objections make the Anabaptists, when we reason from circumcision to baptism. But now besides this, observe in particular, how it was also ceremonial, that the child should remain seven days uncircumcised: which was so many days as the mother should be unclean upon the birth of a man child: (so teaching and figuring out the original corruption drawn from our parents:) and that then the circumcision should be the eight day: which was the first day after the seven aforesaid, and so soon as could be after them: thus moreover teaching both the taking away of our uncleanness by the Spirit of God, through the blood of Christ, whereunto circumcision then did lead; and having also this morality in it, that we should not defer the time, but so soon as we can conveniently should bring our children, to be partakers of the outward ●●ne of God's covenant in Christ, Lev. 12, 2, 3. with 15, 19 And so this circumstance of the time, is plain against the Anabaptists opinion and practice. Besides that still once in eight days, a Sabbath would pass over them: which was also a sign of sanctification in Israel. Exod 31, 13. Ezech. ●●, 12. And that they had many like ceremonial observances about the eight day; concerning things to be sacrificed, or persons to be cleansed, or consecrated to the Lord: as may be seen, for things to be offered, Exod. ●●, 29, 30. with Lev. 22, 27. Also for persons to be cleansed, Lev. 14, 8, 9, 10, 23. and 15, 14, 29. Numb. 6, 10. and consecrated, Lev. 9, 1. with 8, 33, 35. Eze. 43, 27. And yet note this also hereabout, that as the eight day was not to be prevented, but to be expected, for diverse respects: so when it was upon just occasion omitted, than it might be had at other times afterward: still taking the first seasonable and convenient time thereunto. As (besides the like to be observed about the Passeover, Numb. 9, 1— 11.) may be seen touching circumcision itself, in the practice of Israel, when it was omitted many years in the wilderness, by reason of their journeys. Josh. 5, 2— 7. And in the example of Abraham's circumcision, & his households, Gen. 17, 24— 27. and the proselytes of the Gentiles, for themselves, & their children. Exod. ●2, 48. Which also is against the Anabaptists in this behalf. 7. Of Israel's infancy under the shadows of the law before the coming of Christ; and of the abolition of those ceremonies by Christ; & s● of the difference between their estate and ours; I have spoken here before, that which may suffice thereabout. Yet for the more clearing thereof, note this withal, out of the Apostles speech to the Galatians, which is much urged by the Anabaptists, and others: Gal. 3, and 4, and 5, ●●●p. that the jews, before Christ came, were kept under the ceremonies, as under a garrison, Gal. 3, 23. as under a Schoolmaster, v. 24, 25. & a● under Tutors and governors, Galat. 4, 1, 2, 3. And in this respect are counted as children under years, and in bondage. Not but that they had the Gospel and everlasting covenant of God's grace, with faith and freedom of conscience in Christ: and were by him delivered from Satan, sin, and condemnation, and made the inheritors of eternal life, aswell as we now. Gal. 3, 8, 17. with Gen. 12, 3, and 17, 7. joh. 8, 56. Psa. 110, 1. and 116, 〈◊〉 with 2 Cor. 4, 13. Hab. 2, 4 with Rom. 1, 1, 2, 17. and 16, 25, 26. Hebr. 10, 38. Act. 15, 11. Eph. 3, 6. Heb. 4, 2. and 11, chap. and 13, 20. But they were then bound to bear the yoke of many toilsome & chargeable ceremonies: Which yoke is now taken away by the coming of Christ: whom those ceremonies did shadow out, & in whom the truth, body, and substance 〈◊〉 them is had. Joh. 1, 16, 17. Act. 15, 10, 11. Gal 3, 8— 17— 29. Colos. 2, 16, 17. ●●br. 8, & 9, & 10, & 11, & 12 chap. And in that respect now is this the ●●●rches riper age, wherein we have freedom in Christ Gal. 3, & 4, & 5, 〈◊〉. Which I note the rather, because the Anabaptists and others, mistaking or perverting these things, and so labouring (what they can) to darken or oppugn the truth, do under a vain pretence of Israel's infancy, make frivolous exceptions and answers, when they are pressed with reasons and arguments out of Moses and the Prophets. Observe also, that whereas the Apostle often speaketh of faith, in the place aforesaid (which also is much urged by the Anabaptists) faith is there opposed to the ceremonies and works of the la. Gal. 3, & 4 chap. Which is well to be minded, that so we may know the Apostles meaning aright: who hath no purpose at all (as they would have it) thereby to exclude young children from the covenant of God, or seal thereof: (as the whole scope of the place doth plainly manifest) but indeed to exclude the ceremonies and works of the law, in the case of our justification and salvation by Christ; and to show how we are freed from that yoke and bondage, under which the jews were in the time of the law, which now is abrogated and taken away by Christ. For otherwise the Apostles themselves draw reasons from them, and make applications thereof unto us: so teaching that the truth and equity of them is perpetual notwithstanding as I have here before showed in many particulars. OBJECTION VI. But the jews that were under the covenant, and circumcised when they were young, were also baptised when they were old: And the Proselytes likewise of the Gentiles. Matth. 3, 5, 6. Act. 2, 5, 10, 41. and 18, 8. ANSWER. 1. Circumcision, besides that it was a seal of the covenant of God, was also (in other respect) one of the shadows and ceremonies of the law, and so (according to the time of the old Testament) was done with blood, and led them still on to the Messiah to come, who was not then exhibited. Lev. 12, 2, 3. with Exod. 4, 26. Whereas Baptism (agreeably to the manner of the new Testament) is without blood, and sealeth unto us the grace of God in Christ, who is now come in the flesh. joh. 1, 26, 27, 29. Act. 2, 36, 38, 41. and 8, 36, 37. In which respect it was needful that the jew and Proselytes (though circumcised) should also be baptized into the name of jesus Christ: and so should manifest that now they looked no longer (as before) for the Messiah to come, but believed in him that was already come, even in jesus Christ, in whom the shadows of the law had their end and fullness, and in whom the promises of God are Yea and Amen, to the glory of God by us. So as now both jew and Gentiles are compleet in jesus Christ: & therefore were baptized into his name Col. 2, 10— 12, 16, 17. with 2 Cor. 1, 20. and 12, 13. Act. 2, 38, 41. and 8, 36, 37. and 10, 36— 48. 2. There were also many both jews and Proselytes, who though they were circumcised, yet did not acknowledge Christ now exhibited Luke 7, 29, 30. Act. 2, 40. and 6, 12, 13, 14. and 7 chap. and 13, 45— 50. & 14, 2— 5. and 17, 4, 5. and 18, 4, 5, 6. and 19, 8, 9 and 28, 17, 23, 24. Rom. 2, 17— 29. Rev. 2, 9 and 3, 9 In respect whereof, it was needful that such of them as believed 〈◊〉 ●hrist, should accordingly profess it and so by baptism be distinguished and separated from the other unbelieving jew and Proselytes, 〈◊〉 refused jesus Christ, & yet still gloried in their circumcision. Where●n moreover the Apostles exhorted the believing jew and Proselytes, to save themselves from that untoward generation. And then they that gladly received the word, were baptised. Act. 2, 40, 41. and 18, 4— 8. 〈◊〉. Moreover, as there is one body, which hath one baptism appointed unto it by the Lord, both for jews and Gentiles, and the partition brickwall broken down by jesus Christ, who hath made both one in himself: so was it needful likewise in this respect, that the jew should be partakers of the same baptism with the Gentiles: and so both of them by one spirit to be baptised into one body, whereof Christ is the head: having one hope of their calling, one Lord, one faith, one God and Father of all, who is above all, and through all, and in us all. 1 Cor. 12, 12, 13. with Ephes. 2.13, 14, 15. and 3, 6. and 4, 4, 5, 6, 15, 16. Whereupon also it followeth, that seeing the Gentiles are now of the same body with the jew, and joynt-partakers of the same promise in Christ, by the Gospel: that therefore the children of the Gentiles must now in Christ be partakers of the seal of his grace, as well as the children of the jew were heretofore. Ephes. 3, 6. with Gen. 17, 7— 13. and 21, 4. Zach. 2, 11. and 13, 1. Act. 2, 39 & 3, 25. OBJECTION VII. But Christ himself was not baptised, till he was thirty years old. Luk. 3. 21, 22, 23. ANSWER. 1. Yet he was circumcised, when he was but eight days old. Luk. 2, 31. Which cometh all to one end, for the point in hand: seeing circumcision was the seal of God's covenant, like as baptism is; and seeing baptism now is come in stead thereof; as I have showed here before. 2, Secondly, their reason is much like, as if they should say thus: Abraham the father of the faithful was not circumcised, till he was ninety & nine years old, Gen. 17, 1— 24. therefore none then should have been circumcised, till they were of years, as Abraham was, nor till they did believe, and could understand the doctrine and promise of God, as Abraham did. Genes. 15, 5, 6, etc. and 17, 1, 2, etc. with Rom. 4, 11, etc. If they say, that Abraham in his infancy could not be circumcised, because circum●●sion was not then instituted or used; but that when once it was instituted, he took it as soon as he could: let them also observe the same touching Christ, that the ordinance of baptism, for the time of the Gospel now coming on, was not yet instituted or administered by john the Baptist, when Christ was young: and that john the Baptist (the forerunner of Christ, whom God sent to baptise) being but half a year elder than Christ himself, it could not therefore be that Christ should then be baptized of him in his childhood: Luk. 1, 5, 13, 24, 26, 27, 31, 36, 41. But when john the Baptist had begun his ministration, than Christ came unto him, to be baptised of him. Luk. 3, 1— 21. with Matth. 3, 1— 13. Mark 1, 1— 9 〈◊〉 thus the example of Christ, being well observed, is against themselves also the example of Abraham; teaching us, that as soon as convenient can be, we should be made partakers of baptism, as Abraham was of circumcision, & Christ of baptism by the ministration of john the Baptist. 3. Otherwise if they will urge the example of Christ in every thing (for a rule to be followed of us) without consideration of the special reasons and respects to be had concerning him: why then are they not circumcised, as Christ also was? Luk. 2, 21. why are they baptised before or after they be thirty years old, seeing Christ was baptised at that age? Luk. 3, 21, 23, Why have they not the heavens to open, & the holy Ghost visibly to descend upon them, etc. as Christ had at his baptism? Luk. 3, 21, 22. Matt. 3, 16, 17. And why do they not, upon their baptism received, fast forty days and forty nights, as Christ did after he was baptised? Luk 4, 1, 2. Matth. 4, 1, 2. If they answer, that these and the like things concerning Christ had their special reasons and respects in him, either in regard of his person, or of his office and ministration, or the estate of the Church at that time, and the like: and that therefore they are not general rules to bind all others thereunto: then they answer their own objection themselves, and thus let all men see that the objection is not of weight, for the point of the question in hand. Or if they will not thus answer, but will make these things be general rules for all to follow, why do they not then so walk themselves, and why are not these things had and observed among them? The like also may be noted about such actions and estate of others in the Scripture, as have their special reasons & respects, differing from the general rule & course prescribed otherwise. Which being duly observed, will much lay open the vanity of many objections made to the contrary, in this behalf. 4. And finally observe herein the strange dealing of the Anabaptists, that urge the example of Christ in such actions, as had their special reasons and peculiar respects, as is aforesaid: & yet will not regard Christ's example in such actions, as he did upon general and perpetual grounds, binding all thereunto. As namely, that when little children were brought unto Christ, he took them up in his arms, and laid his hands upon them and blessed them: and that upon this ground, because of such is the kingdom of heaven. Mar 10, 13, 14, 16. Where also note well these two things withal: first: that they were little children, Matt. 19, 13. Mar. 10, 13. whom also Luke calleth infants, Luk. 18, 15. Which appeareth the more, in that they were brought and offered to Christ by others, Matt. 19, 13. Mar. 10, 13. Luk. 18, 15. and such as Christ did take up in his arms, Mar. 10, 16. Secondly, that by Christ's own testimony and practise here, little children are partakers of his spiritual graces, and of the outward signs and declarations thereof. Of his spiritual graces, as namely, of his blessing, and the kingdom of heaven. Of outward signs and testimonies thereof, as the imposition of Christ's hands upon them, Mar. 10, 13, 14, 16. Yet these actions of Christ, that were thus done 〈◊〉 a general and perpetual ground, warranting also the baptism of ●●●●dren, the Anabaptists pass over and contradict in their opinions and ●●●tise: and notwithstanding cease not to urge other actions that were ●●●e upon special reasons & respects, as was showed here before. Now 〈◊〉, is this to understand and use the Scripture aright? Is this the way to ●●●ow the example of Christ aright? Or is it not in deed to incur the pleasure & rebuke of Christ, as the disciples did, who then would not ●●e little Children to be brought unto Christ; as now the Anaba●●●●s would not have them to be baptised into his name? Mar. 10, 13, 14. OBJECTION VIII. But children understand not the mystery of baptism. ANSWER. As much as they did the mystery of Circumcision: whereof notwithstanding they were partakers. Gen. 17, 12. & 21, 4. Exo. 12, 48, 49. Act. 7, 8. 〈◊〉. Neither could little children and infants understand the mystery of the kingdom of God, or of Christ's blessing of them: whereof they were partakers notwithstanding. Mar. 10, 13— 16. 2. Neither did Peter understadd the mystery of Christ's washing his feet: when notwithstanding he was made partaker thereof joh. 13, 6, 7. etc. 〈◊〉. The Anabaptists themselves understand not aright the mystery of ●●●tisme (as may appear by their opinions and practice.) By their own ●●●son then, they are not rightly partakers thereof. Which let them carefully lay to heart. 3. Finally the ground of baptism (like as of circumcision) is not our understanding, faith, & obedience, as the Anabaptists hold: (which were ●●●eak & unperfit ground) but the everlasting covenant of God in Christ, and his gracious acceptance of us thereinto, whether jews or Gentiles, 〈◊〉 or young, etc. (as I have here before declared at large:) Which is a 〈◊〉 and certain ground: and such as giveth the glory to the grace of God, and not to the work of man: neither establisheth man's righteous●●●●●●at all, but only the righteousness of God in Christ, to the praise of ●●●riches of his grace, throughout all generations for ever. 4. ●nd hitherto of the baptism of infants, that are the children of the ●●●●hfull. Of which point, and of sundry objections thereabout, I have ●●●ted the more largely: considering how great the error is in the de●●●● thereof; and how greatly it spreadeth both in these parts, and (of 〈◊〉) in our own country. CHAPTER II. Touching Original sin in Children. ●He Anabaptists do not only deny Baptism to children, but are 〈◊〉 driven withal (for the more strengthening of their error therein) to deny that children have original sin, or that it is damnable in the●● Which is also another notable error, contrary to the Scripture & wor●●● of God. 1. Because the Scriptures teach, that man being made at the first, in th● image and likeness of God, that is, in holiness and righteousness of truth Gen. 1, 26, 27. with Eccles. 7, 29. and Ephes. 4, 24. Col. 3, 10. became sinful an● corrupt by his fall and transgression: Gen. 3, 1— 7. with Rom. 3, 23. and 5, 1● 18, 19 so as afterwards he begat his children in his own likeness, after his own image, that is, unholy and unrighteous, defiled with iniquity and subject to wrath. Gen. 5, 3. with Psal. 51, 5. 1 Cor. 15, 49. Ephes. 2, 3. An● here Moses speech, using the term of begetting, and of Adam's begetting son in his own likeness, is well to be observed: as plainly showing, th●● we are corrupted and sinful from our very birth and generation, & th●● also ever since the fall and transgression of Adam. Gen. 5, 3. Besides th●● we were then in the loins of our first parents, and so in them also w● have all sinned, Rom. 5, 12, 19 To which purpose, the Apostles speech i● another case may be observed, where he saith, that Levi paid tithes i● Abraham, because he was in the loins of Abraham his father whe●● Melchisedec met him: though he was not borne yet some generation after that time, Hebr. 7, 9, 10. 2. Moreover the Lords appointing of circumcision to be had in the in fancy; and in the foreskin of the flesh, in the part of generation; & tha● also with blood: teacheth likewise, that children are defiled with sin even from the birth, being conceived and borne with iniquity; and ha●● need to be cleansed therefrom by the blood of Christ. Gen. 17, 11, 12. Exo. 4, 25, 26. Lev. 12, 2, 3, 4. with Psal. 51, 5. Ezech. 16, 6. with Joh. 1, 29. and 1 joh. 1, The same is taught and implied, by the purification of women in Israe● after childbirth. Lev. 12 chap. Whereabout note withal, that * Mark well the words, how upon conceiving seed, and bringing forth a child, God said, She shallbe unclean. if a woma● conceived seed, and bore a man-child (who was to be circumcised i● his own person) the woman was unclean seven days, & was to continue in the blood of her purifying three and thirty days, Lev. 12, 2, 3. But if she bore a mayd-child, (who was not to be circumcised in he● own person, but included in the males) then the time of her uncleanne and purification was doubled, she was uncleave two weeks, & was continue in the blood of her purifying threescore and six days. ver. And after those days fulfilled (whether it were a son, or a daughter she was to bring to the Priest, a lamb & a pigeon, or two turtle doves for a offering, and a sin offering. ver. 6, 7, 8. Which shadows signified, both the corruption of nature from the womb, & our redemption by grace through the mercy of God in Christ. If any object, that Christ himself was circumcised, who yet was without sin: and that Mary the Mother of Christ conceiving by the ove● shadowing of the holy Ghost, and so not defiled by his birth, yet kept also the la of purification after childbirth: we are to observe, that the● were diverse reasons of using these ceremonies of the la, besides the ●●●nifications aforesaid, and other the like. As namely this also for one, 〈◊〉 for obedience of the la of God, who gave them to his people. And 〈◊〉 this respect, both Christ himself * Gal. 4, 4. being borne of a woman under the ●aw, and his mother being herself an Israelite, they were both of them ●ound to keep these laws of God, which were given unto Israel: and ●●uen also generally, so as in the one there was no exception of any male child that was eight days old, nor in the other of any woman, that ●rought forth children. Gen. 17, 12. and Lev. 12 chap. And this very reason of the observation of the law of God therein) is in some particulars expressed by the Evangelist himself, Luk. 2, 21— 24. Besides that otherwise the like objection might be made touching Christ's baptism; which he also received (not for that he was himself defiled with sin, and needed to be cleansed therefrom, but) because he would thus fulfil all righteousness: as he did himself show to john the Baptist, whenas john made exception thereabout, considering his person and estate. Matt. 3, 13, 14, 15. 3. But to proceed with the point in hand, David a Prophet and man of God expressly professeth of himself, that he was brought forth in iniquity, and that in sin his mother conceived him. Psal. 51, 5. Which is also the more to ●e minded, because in another Psalm he styleth himself the son of God's handmaid, being an Israelite, borne of believing parents, under the covenant of grace: Psal. 86, 16. and yet so acknowledgeth his natural corruption, as is aforesaid. And the argument of the Psalm doth yet the more confirm it, in that speaking there, of actual sins, and particularly of his adultery with Bathsheba, he noteth the fountain thereof to have been the original corruption that was in him, defiling the whole man. Psal. 51, 4. compared with the title of the Psalm, and ver. 1, 2, etc. Thus teaching us (by his example) always to look, not at our actual sins alone, but at our natural corruption also, as being the bitter fountain & original thereof: that so we may aright discern and acknowledge how corrupt and sinful we are: and be truly humbled in ourselves, and give glory to God in all his judging of us. ver. 3, 4, 5. Which else we do not attain unto aright, as we should. Whereupon in the next verse after, he calleth it wisdom, to know this corruption of our nature, and to acknowledge it, & be truly humbled thereby and cast down in ourselves before God. Psal. 51, 6. 4. And the Apostle Paul teacheth the same, when he saith that all, even the jews as well as the Gentiles, are by nature the children of wrath. Eph. ●, 3. He saith not (by imitation) as some would colour it, for more confirmation of their error: but by nature (saith he) are we all the children of wrath: that we may know this is natural and from the birth. Whereupon again otherwhere he calleth our natural corruption, the old man; and the law of sin that is in our members; and the sin that dwelleth in us; and so easily and rea●●ly besettes us about, hanging fast upon us; also, the body of sin; the body of ●●ath, etc. Rom. 6, 6. and 7, 17, 23, 24. Hebr. 12, 1. 5. And Christ himself also teacheth, that that which is borne of the flesh, is ●●sh. joh. 3, 6. And job saith, Who can bring a clean thing out of an unclean? Not one job 14, 4. Either therefore they must say that children are not borne of the flesh, nor that their parents by nature are unclean: or else they must grant children also to be flesh, and unclean, by natural generation. 6. Neither else should Christ only be exempt from sin, being conceived of the Virgin, by the overshadowing of the holy Ghost. Luk. 1, 31.35. with Hebr. 4, 15. and 7.26. For by their opinion, all children should be borne without sin, as well as Christ. And what privilege then had Christ by his birth after that sort? What then needed it in this behalf, that Christ should be borne of a virgin, & conceived by the holy Ghost coming upon her, & the power of the most high overshadowing her? And why are these things so specially noted, and were so done, concerning Christ, to free him from sin, and to exempt him from all others: if their opinion were true, that children are not corrupted with original sin? 7. How also then is it true, which the Scripture so often teacheth, that all have sinned, and come short of the glory of God? Rom. 3, 23. that the Imagination of man's heart is evil from his youth. Gen. 8, 21. that we are not sufficient of ourselves to think any thing as of ourselves. 2 Cor. 3, 5. that we are dead in trespasses and sins. Ephes. 2, 1. that we are ensnared, and taken captive by the Devil at his will. 2 Tim. 2, 26. & by nature walk in the lusts of our flesh, fulfilling the desires of the flesh and of the mind: Ephes. 2, 3. whereupon moreover our corrupt inclinations, affections, and actions (being fruits of our original corruption) are called the works of the flesh. Gal. 5, 17, 19, 20, 21, 24, 26. & our mouth, lips, tongues, throat, eyes, hands, feet, and all our members are polluted with sin and iniquity. Psal. 5, 9 and 10, 7. and 14, 2, 3. Esa. 59 3— 8. Rom. 3, 10— 18. And this taught by the Apostle to be the case both of jews, and Gentiles; that every mouth may be stopped, & all the world become guilty before God. Rom. 3, 9— 19 8. Finally, how is it that children die, if they have no sin: seeing death entered into the world by sin, and is the wages thereof? Rom. 5, 12, 21. and 6, 23. And when God brought in the flood upon the world of the ungodly, and none were saved but eight persons: shall we think there were no children in the world, or that the death which came upon them by the flood, was no punishment of sin? Gen. 6, and 7 chap. with 2 Pet. 2, 5. Likewise at the destruction of Sodom and Gomorrah, when God rained fire and brimstone from heaven, upon all in those cities. Gen. 19 chap. And at the conspiracy of Corah, Dathan, and Abiram, when (besides the fire, which consumed the two hundred & fifty men that offered incense the earth opened and swallowed up Dathan, & covered the company of Abiram, their wives, their sons, their little children, and all that appertained unto them, Num. 16. chap. with Psal. 106, 17, 18. where there is mention of little children in particular, Numb. 16, 27. Like as there is also, at the slaughter made in jerusalem, for the abominations done in the midst thereof. Ezec. 9, 1— 6. And to conclude, if children were not through sin subject to death, yea and to eternal death & condemnation, then should ●●ey need no Saviour: and why then needed Christ (in respect of them) ●●●take part with children of flesh and blood, that through death he might destroy ●n that had the power of death, that is the Devil: as the Apostle teacheth. Heb. ● 14. And thus much (by this occasion) touching Original sin in children. CHAPTER III. Wheher the Baptism that is received in the apostatical Churches of Christians, as in the Church of Rome, and the like, is to be renounced & a new to be repeated again, or not. ANother great error also it is, to think that the baptism had in the Church of Rome, or other apostate Churches, is not to be regarded, but to be renounced, and another to be received anew. Which opinion, whereupon soever it arise (whether upon the denying of baptism to children which is used in the Churches aforesaid; or upon other erroneous persuasions touching apostate Churches, or the baptism thereof) certain it is, and evident by the Scriptures, to be against the word and will of God, and therefore to be sinful so to hold or practise. I. Which first may appear by this, that there is neither precept, not example, nor other ground in all the Scriptures, either in the Old or New Testament, for renouncing, repeating, new requiring or admitting thereof. And therefore such persuasions & new baptisms are not from heaven, but of men. Contrary to the baptism of john and the Apostles, which was from the Lord. Matt. 21, 25. and 28, 18, 19, 20. Joh. 1, 25— 33. with Act. 15, 24. Gal. 5, 7, 8. II. Secondly, there is one Baptism, as there was one Circumcision. And Baptism had in the apostate churches of Christians, is answerable to circumcision retained in Israel's apostasy. Now circumcision being once received in the apostasy of Israel, was not repeated again at their returning to the Lord and leaving of their idolatrous ways to serve him according to his word: but they that were so circumcised, were (without any new circumcision of the flesh) accepted at jerusalem, and admitted to the Passeover, of which none might eat that was uncircumcised. In like manner also, Baptism being once received in the apostatical churches of Christians, is not to be repeated again when any so baptized return unto the Lord, and forsake their idolatries, submitting themselves to the truth of the Gospel: but they are (without any new baptizing with water to be received of the Churches of Christ and admitted to the Lords supper, whereof none may eat being unbaptised. For these examples of Israel, as all other things in the Scriptures written aforetime, are aforewritten for our instruction and comfort. Eph. 4, 5. with Gen. 17, 10— 13. Ez● 12, 48, 49. 2 Chron. 30 chap. Jer. 9, 26. Hos. 1, 2. jer. 50, 4, 5, 19, 20. and 51, 5. with Ezech. 16 and 23 chap. Ezr. 6, 19, 20, 21. with Rom. 15, 4. III. Also the covenant of God's grace in Christ is * Gen. 17, 7. Psa. 89, 30— 34. and 106, 45. and 111, 5, 9 Gal. 3, 8, 29. Heb. 13, 8, 20. with Deut. 4, 30, 31. and 29, 10— 15. and 30 chap. Rom. 11, 15, 16, 28, 29. an everlasting covenant: into which it pleased God to take us with Abraham our father, when he made that covenant with him & his seed for ever. And as the Lord himself, who knoweth his works from the beginning, † judg. 2, 11. etc. 2 King. 13, 23. and 14, 27. 2 Chron. 15, 3, 4. and 30, 6, 7, 8, 9 Jer. 51, 5. Ezech. 16, 2— 60. etc. and 28, 10, 24, 25, 26. with 32, 24— 32. Hos. 3, 1. and 13, 4, 5. Col. 2, 10— 13. Rev. 18, 4. hath regard unto it in his merciful dealing concerning his people, in apostatical Churches and estate; so ought we also ourselves carefully to have respect thereunto, in the consideration of baptism thus received, as in all other things, according to the word of God; and manifold occasions ministered from the Lord. FOUR And seeing Christ died to sin once, & being raised from the dead, dieth no more, but liveth to God: And we are buried with him by baptism into his death, to be planted with him likewise to the similitude of his resurrection: therefore also all that are once baptised into his name, ought still to retain it for continual use and comfort, and not again to repeat it, any more than there is repetition of Christ's death and sacrifice once offered to take away sin. Rom. 6, 8— 11. with ver. 3, 4, 5. and Act. 13, 34. Heb. 7, 27. and 9, 25— 29. and 10, 10— 14. 1 Pet. 3, 18. Revel. 1, 18. with Matth. 28, 19, 20. Act. 2, 38, 39, 41, 42. and 10, 48. 1 Cor. 1, 13. and 6, 11. & 12, 13. Gal. 3, 27, 28, 29. 1 Pet. 3, 21, 22. Rev. 1, 4, 6. V And touching the Church of Rome in particular, it cannot be denied, but that Church was espoused to Christ in the covenant of grace by the Gospel of salvation, having baptism with the rest of Christ's ordinances, in the Apostles days: & hath ever since retained it with other grounds of Christian religion, notwithstanding all her adulteries and apostasy whereinto she is fallen. As may be seen both in that Church itself, & all other churches which are the daughters thereof in their constitution, either for faith or order, or both, in whole or in part. And hereunto (as in judah's and Israel's apostasies heretofore, so now) in all cases and questions of this nature, due respect is always to be had: As may appear by these Scriptures, Rom. 7, 1, 8. and 6, 3, 4. with Revel. 17 chap. and 18, 4. Gen. 17, 7— 14. with Jud. 2, 11, 12. etc. 1 King. 14, 22, 23, 24. 2 Kin. 21, and 24, & 25 chap. Psal. 89, 30— 34. 2 King. 9, 6. & 13, 23. & 14, 27. jer. 2 ch. Eze. 16, 2— 44— 60, etc. and 20, and 23 chap. Dan. 9 chap. Hos. 2 chap. and 3, 1. and 12, 9 & 14, 1. 2 Chro. 30, 6, 7, 8, 9 with 15, 3, 4. Lev. 12, 2, 3. and 26, 14— 45. Deut. 4, 25— 31. and 29, 10— 15. and ●0 chap. with Rom. 11, 15, 16. Hebr. 7, 9, 10. VI They profess jesus to be the Christ, & to be the son of God mani●●●●●● in the flesh, that died for the sins of the world, that by his sacri●●●● and death upon the cross hath reconciled us unto God, and paid 〈◊〉 ●ood as a full and sufficient ransom for all our sins, Rhem. Annot. ● Tim. 2, 5. and 1 Joh. 2, 2. etc. They profess also the articles of the Chri●●●●● faith, contained in the Apostles Creed (as it is commonly called) & 〈◊〉 the Nicene, and Athanasius Creed. As appeareth also in the Rheims Testament, 〈◊〉 their notes at the end of the Acts of the Apostles; and in their service book, etc. 〈◊〉 professing this faith, they baptise with water in the Name of the Father, the Son, and the holy Ghost. Which Christ commanded his disciples to do. Matth. 28, 16, 19 with Act, 8, 36, 37. Therefore the Baptism received among them, is not to be renounced, etc. VII. And who can deny (with any warrant from the word of God) the jew and Pagans, whom they bring to the faith of Christ aforesaid, and baptise into his name: Who can (I say) with any good reason, deny these now to be Christians, or not to have the Lords ordinance of baptism, which is still to be retained, and not a new to be gotten or repeated again? Like as the strangers and Proselytes of the Gentiles, that came to the faith of Israel in the time of their apostasy, and so were circumcised, retained still their circumcision, & were received in judah to eat of the Passeover, together with the Israelites themselves: Whereof none might eat that were uncircumcised. 2 Chron. 30, 1— 11— 25. with Exod. 12, 48, 49. VIII. The Scripture also teacheth, that God hath * Rev. 18, 4. 〈◊〉 2, 2. and 3, 1. and 4, 1, 2, 12, 15, 16, 17. Mich. 1, 1— 5— 13. etc. jer. 2, 2, etc. E●●●●. 16, 2— 60. and 20, 4— 44. and 22 and 23 chap. his people in the Romish Babylon, under his covenant of grace: and when he calleth them out from thence, requireth of them not to be partakers of their sins: but requireth not to leave whatsoever is had in the church of Rome. But (as the † Prophet's taught & dealt with Israel of old) the children of that church should plead with their mother, that she take away her fornications out of her sight, and her adulteries from between her breasts. Now “ Matt. 28, 19 Baptism is not of her adulteries, but of Christ's ordinances; it is not a threshold or post which Antichrist hath brought into the Temple of God, but was set therein ‡ Rom. 6, 3, ●●●h 2 Thes. 2, 3, 4. and Rev. 11 chap. of old by the Lord himself. Neither may we plead with the Church of Rome, to take it away, but that she put away the fornications & corruptions that are of her own addition. Which are the very things * Ezech. 43, 7, 8, 9 and 16 chap. judg. 2, 〈◊〉 Psal. 106, 35— 39 Esa. 8, 11, etc. Amos 5, 4, 5, 6, 14, 15. with Rev. 8, & 9, 〈◊〉 & 13, 6, 17, & 14 chap. etc. that cause the abomination of her estate, and which we are bound to leave & put away, and not all whatsoever is had in such Apostatical Churches. IX. Else by such like reasons as the baptism is renounced which is the received, men might also urge (as some have done) not to retain, use● regard as we should, the articles of faith, the learning of the scripture● the translations thereof, had and acknowledged in those Church ●●ld 〈◊〉 likewise might persuade to the dissolution of such marriages as have b●● had by their ministery: with other as strange consequences that by 〈◊〉 manner of reasoning would be inferred thereupon. Which to admit 〈◊〉 were contrary to Deut. 5, 32, 33. and 31, 9— 13. Prov. 4, 25, 26, 27. and 23, 2 Chro. 29, and 30 chap. Esa. 8, 19, 20. and 34, 16. Luk. 16, 29. joh. 5, 39 Act. 15. and 15, 21. and 17, 2, 3, 11. Rom. 15, 4. & 16, 17. 1 Cor. 4, 6. 1 Thess, 5, 21. 2 T●● 3, 14— 17. Heb. 13, 4, 9 Rev. 1, 3. 2 Pet. 3, 17, 18. OBJECTION I. But † The Anabaptists. M. A. etc. Animad. p. 68— 72, 71— 75. the Baptism had in the Church of Rome, is not true baptism, 〈◊〉 an Idol, and lying sign; a detestable and cursed sacrament; a fiction & 〈◊〉 true Christian baptism; ‡ M. Cl. no better then when we wash our own face wi●● water daily. Of which sort also the Baptism of the Church of England 〈◊〉 And Circumcision, that was kept in the apostasy of Israel heretofore. ANSWER. Assertions notably erroneous (if not indeed heretical and blasphemous) and such as are not peculiar to the Anabaptists alone, but are so●● of them affirmed, and some of them also published by others: some sa●ing one thing, some another; some speaking of one church, some of an●ther; some to one purpose, some to another; sometimes more plainly directly, sometimes with shifts & pretences, more deceiving the simpl● and bewraying their own iniquity. Which is the more lamentable, 〈◊〉 as much as these being main grounds of Anabaptistrie, they shou●● therefore be convinced and resisted, not coloured or pleaded for by as means. For if the former assertions were true, then would it necessary follow, that the Baptism received in the Churches aforesaid, is not 〈◊〉 ordinance of God, not to be retained, but utterly to be rejected, & 〈◊〉 baptism to be received, both for obedience of the commandment 〈◊〉 God, and for our own comfort. Reason's showing, That if the Baptism of the Church of Rome & England were an Idol and lying sign, etc. then it ought to be renounced, and another to be received. I. Because Idols and lying signs and fictions are not of God, but the Devil, who is a liar, and a Father thereof. joh. 8, 44. Rom. 3, 4. II. Neither can an Idol and lying sign, or such a baptism as is more than a daily washing of our own faces, be the sign and seale● God's true and everlasting covenant, of the righteousness of faith, and ●●ashing away of our sins in the blood of Christ. 2 Cor. 6, 14, 15, 16. ●●. 2, 18. 1 Cor. 8, 4. with Rom. 4, 11. and 6, 3, 4. III. The sign in a Sacrament also is that which is outward & visible. 〈◊〉 ●h in Baptism, is the washing with water, in the Name of the Lord. 〈◊〉 if this be a fiction, and lying sign, in the Churches aforesaid, then is not the Lords: And they which are there baptised, have not then the outward visible sign, which the Lord hath ordained to be had of his people: and therefore are bound to get it unto them, where it may be ●ad Rom. 4, 11. and 6, 3, 4. Act. 10, 47, 48. Matt. 3, 11. and 28, 18, 19 with Gen. 1●, 11, 12, 13. and 21, 4. IU. And that also is to be done without delay, and before they may come to the Lords Supper: seeing the neglect of Baptism is sin, as was the neglect of circumcision: and no unbaptized person may eat of the Lords supper, as no uncircumcised person might eat of the . Ephes. 4, 4, 5. and Luke 7, 29, 30. with 1 Cor. 10, 16, 17, 18. Exo. 4, 24, 25, 26. and 12, 43, ●●, 48. V And if any that retain an Idol baptism, & lying sign and fiction, and have not the Lord's sign of the washing away of their sins in the blood of Christ; will so presume to come to the Table of the Lord, they do highly profane it, and eat judgement unto themselves. 2 Cor. 6, 14, 1●, 16. with 1 Cor. 11, 27, 28, 29. and Mal. 1, 7. 2 King. 23, 21. with ver. 4, etc. E●● 16, 19, 20, 21. Esa. 44, 20. Zach. 10, 2. VI Yea, seeing Baptism is the badge of Christianity, will it not also follow hereupon, that such persons as have no other outward baptism, but an Idol baptism, and lying sign and fiction, stand outwardly in this behalf Idol and false Christians; and the Ministers among them, Idol & false Ministers, profaning the holy things which they minister? And that therefore the persons and ministers which so speak and write against the baptism of the Churches aforesaid, and yet have no other outward baptism, but what they received there, be accordingly to be esteemed themselves, until they revoke their ungodly errors? And moreover, 〈◊〉 none who have but an Idol baptism and lying sign themselves, 〈◊〉 such estate minister baptism or the Lord's supper to others, and be accepted or retained for the ministers of Christ, without great sin and Impiety? 2 Cor. 6, 14, 15, 16. with 2 Chron. 29 and 30 chap. Ezra 2, 61, 62, 〈◊〉 and 6, 19, 20, 21. Jer. 10, 8. Psal. 115, 4— 8. 1 Cor. 10, 7, 14. joh. 5, 21. Rev. 21, 8. and ●2, 15. Zach. 10, 2. and 11, 17. Ezech. 44, 6, 7, 8, 9 VII. Neither can it be thought, that repentance (which still they speak of) should ever make a lie to be a truth; an Idol to be God's ordinance; a lying and cursed sign to be a true and blessed sacrament. For ●●●●gh repentance findeth mercy with God for a lie, yet a lie is a lie 〈◊〉 and an Idol vanity. Zach. 10, 2. jer. 10, 8. joh. 8, 44. and 14, 6. and 17. 〈◊〉 with 2 Cor. 6, 14, 15, 16. VIII. Nor do they indeed repent, who still retain such baptism, 〈◊〉 themselves think to be an Idol, and lying sign and fiction. For true repentance, and our duty to God, leadeth and bindeth us to cast away all Idols, and lying signs and fictions far from us. Hos. 14, 8. Ezeck. 2● Esa. 30, 22. & 44, 20. 1 Cor. 10, 14. 1 Joh. 5, 21. with Rev. 2, 20, 21, 22. and 9, 20. 14, 9— 12. And this also (as I noted before) is religiously to be done, afo●● ever we offer to come to the Lords supper: as they in Israel careful purged the Temple that had been defiled, and broke down the Idols at idolatrous monuments, afore they would celebrate the Passeover. 2 Chr 29 and 30 chap. 2 King. 23, 3— 23. with 2 Chron. 34 and 35 chap. IX. Whereas therefore they say, * Animad. p. 70. We have gotten the Lords Baptism coming to the Lord, in true faith and repentance, who baptizeth us with the h●● Ghost and with fire. As for the outward washing which we had, it need not be●● peated: etc. And afterward say, † pag. 72. We have renounced that Romish Baptism, as● impure idol in their abuse, etc. they do but shift and contradict themselves and deceive others, and still run into errors (one after another) mo●● and more. For, 1. speaking of the Lords baptism, they speak of that which inward, whereas our question is of that which is outward. 2. They speak of abuses in the ministration and opinions of the Minister's thereof, whereas our question is of the thing itself, not of the abus● 3. Their assertion implieth, that they had not the Lords baptism, till t●● got it themselves by coming to the Lord in true faith and repentance. Which plain Anabaptistrie, and covert Popery, and Arminianism. Where●● they debase God's grace, and exalt man's works. For when they say, th● have gotten the Lords baptism by true faith and repentance, it must be understood either of the inward, or outward Baptism. If of the inward, besides th● it toucheth not the question (as is aforesaid) it implieth Popery: if of t●● outward, it containeth Anabaptistry. 4. And that moreover so, as if they had died themselves in their infancy, they had not then had the Lords baptism, nor had been baptize with the Holy Ghost: And as not themselves, so neither any other infant's there baptised. 5. No nor when they were come to years, if they had died, afore the had left to be members of the church of Rome and England. For som● of them left the one, some the other, and all of them have left both. A●● holding them † Animad. p. 68.70. 72. 75. 82. 93. 96. ●ustis. pag. 121, 278, 463. not to be under the covenant of God, nor to have t●● Lords baptism for a sign unto them of his covenant, and a seal of t●● righteousness of faith in jesus Christ: but that he hath broken the cov●nant even on his part also, and hath given them a bill of divorce, & p●●● them away, etc. it will follow, that they suppose they did then come the Lord in true faith and repentance, and (as some of them speak it) did the enter into the covenant of God, when they left that estate, and came to th● cause which now they profess. And so either they have no outward baptism at all (according to their own opinion) confirming the covenant of God, and the righteousness of faith unto them in Christ: or else the● had it, before they came under the Lord's covenant, and in a Church ●●●●ced from the Lord. Let them choose, which they will: and show how ●●r own estate can be warranted by the word of God: and how their ●●nions and courses agree with the doctrine of the Scriptures, concer●●●g the covenant of God; and the eternity thereof; the sacrament of baptism, and the ministration thereof; the mediation of Christ, and the ●●nt thereof; both for confirmation of the covenant, and comfort of the Sacraments, which are given and continued by the Lord, as signs and ●●●des of his covenant and mercy, in jesus Christ. 6. And furthermore, by their assertions it will follow, that they which are baptised in those churches, and die in that estate, they have not the Lords baptism, being not come to the Lord in true faith & repentance; and withal die out of the covenant of the Lord, and so out of the estate of salvation, in Churches divorced from the Lord, which have not baptism for a sign of God's covenant unto them, and a seal of the righteousness of faith in jesus Christ. Now into what a woeful estate by this means they bring all, that are baptised in those Churches, and so die, not seeing and leaving the corruptions thereof: and what grounds beside they lay of Anabaptistrie herein; let such as are wise observe, and let themselves better consider with themselves hereafter, & as carefully renounce their wicked opinions and courses, as they have rashly run into them. And the more, now that they have been manifested again and again: how ever hitherto they would not take heed to the instructions and warning given unto them. 7. Finally, whereas they say, The outward washing need not be repeated; and yet say also, that they have renounced the Romish baptism, as an impure Idol in their a●●se, they use shifts, and contradict themselves. For if the outward baptism be an Idol, why do they retain it? If it be not an Idol, why have they renounced it? That which they speak of their abuse, is a shift, & not to the point in question, as I noted before. Difference is to be put between a●●ing that is abused, & between the abuse thereof. The Scriptures are the word of God, and not an impure Idol, to be renounced, though they be abused by the Papists and themselves. Wine is the good creature of God, and not an impure thing, to be renounced, though it be abused by drunkards, etc. But of this (God willing) more hereafter. This for the present may suffice to show the fraud & impiety of their dealing. In comparison whereof, the dealing of the Anabaptists, who ●●ding it to be an Idol and lying sign, do therefore indeed renounce it and receive another; is more conscionable and religious: though yet ●●●ery deed it be most sinful and ungodly. For the Baptism had in the church's aforesaid, which they renounce, is not an Idol and lying sign ●●●ction (as they pretend) but is in deed true Baptism, & the ordinance 〈◊〉 ●he Lord, which in mercy he hath given to his church for a sign of his ●●●enant, & hath still continued it in the churches aforesaid, unto this day. ●●● may appear by the reasons here alleged before, against the renouncing of that Baptism, and the receiving of another: and now also by these, which here follow agreeably thereunto. Reason's showing, That the Baptism of the Church of Rome & England is not an Idol and lying sign, etc. but the Lords ordinance and true baptism: and therefore may not be renounced, or another received. I. Because an Idol, and lying sign, and fiction is an invention of man in the worship of God. Exod. 20, 4. Psal. 106, 36— 39 jer. 2, 28. Hos. 13, 2. 1 Cor. 8, 4. and 10, 7. Col. 2, 18, 23. Whereas Baptism in those Churches is of the holy things of God, a true sign of his covenant, & an institution of the Lord which the Church of Rome had in the Apostles days: when Antichrist as yet was not seated there: & hath retained it ever since (together with other Churches derived therefrom) notwithstanding their Apostasy and great impiety other ways. Rom. 6, 3, 4. with 1, 7. & 2 Thes. 2, 4. Rev. 11, 1, 2, 19 II. Else those Churches & the like, should not have a mixture of God's ordinances with their own inventions, and so have their thresholds and posts set by the Lords posts and thresholds among them: but should be utterly deprived of all & every one of God's ordinances: if the Baptism and other like things among them, were all Idols, lying signs, & fictions But they have such a mixed estate, as is aforesaid (though some far more than other) like as Israel also had heretofore. As both the Scripture and experience in all ages doth show it to be in all such churches. For which see the Scriptures aforesaid, and Ezech. 43, 7, 8. Hos. 7, 8. and 13, 2, 4. Amos 2, 11. and 8, 5. 2 King. 7, 3. 1 Tim. 4, 1, 2, 3. Rev. 8, 7, 9, 11, 12. and 11, 1, 2, etc. III. And if the Baptism of such churches were in deed an Idol and lying sign and fiction, a detestable and cursed sacrament, than it should be the sin of those churches to retain that Baptism still, and their duty presently to cast it away. And we also ought to plead with them, utterly to reject it. For so both they ought to do with all Idols, lying signs, and inventions of men, brought into the worship of God; and we should also provoke and stir them up hereunto. Ezech. 20, 7. Esa. 30, 22. Hos. 2, 1, 2. and 13, 2. and 14, 8. 1 Cor. 10, 7, 11, 14. 1 Joh. 5, 21. Rev. 21, 8. Which if either they or we should do, it would be great sin and impiety in us all. 2 Chron. 29, 18, 19 with jer. 50, 28. and 51, 11. 1 King. 19, 10, 14. Ezech. 43, 8. Amos 5, 14, 15. 1 Thes. 5, 21. Rev. 11, 1, 2, 19 with Eccles. 7, 16, 17. When Israel fell into defection, the Prophets that blamed their idolatries, & exhorted them to leave all their iniquities, did then also reprove them, for not observing religiously such of the ordinances of God, as were still remaining among them. Amos 8, 5. with 2, 8, 11, 12. and 5, 4, 5. jer. 17, 21— 27. with 2, 20— 28. & chap. Ezech. 20, 7. with ver. 12, 13. etc. So far were they from accounting Gods ordinances retained in apostasy, to be Idols and detestable thing. And when reformation was made in judah, that they returned to the ancient sincerity of the Church: they cast away only the filth & loathsome things that were brought into the Temple; and not either the ●●mple itself, or any of the holy things thereof that had been polluted but ●●●se they retained still, as being the Lords (notwithstanding all their de●●●tion) and cleansed them from the pollutions thereof: and such of the ●●●sels of the Lord, as had been cast away in that apostasy, they also prepared and sanctified. 2 Chron. 28. with 29, 3— 12— 16, 17, 18, 19 These things ●●e written for our learning: and this precedent may serve, both to direct 〈◊〉 in the truth, and to convince the erroneous opinions, and sinful practices, wherein so many go astray, some on one hand, some on another, ●●ndry ways. iv Baptism in the defection of Christian churches, is as circumcision was in the apostasy of Israel. But circumcision in that estate was not an Idol and lying sign, a false or cursed Sacrament: but the Lord's ordinance, a true sign, & holy Sacrament, had in Israel before their defection, and still continued in the time of their apostasy: as hath also come to pass in the Christian church, concerning Baptism, through the merciful and powerful work of God. Gen. 17, 7— 14. and Lev. 12, 2, 3. with 2 King. 13, ●●. 2 Chron. 30 chap. Jer. 9, 26. Ezech. 23 ch. and 32, 24, 26, 29, 30, 32. Also Matt. 28, 18, 19 Rom. 6, 3, 4. with 2 Thes. 2, 4. Rev. 11, 1, 2, 19 Which we ought therefore with thanks to acknowledge and observe, to the praise of God, and our own comfort: and not to deny so gracious a work of God, or any way to oppugn it, to the dishonour of his name, and our own unspeakable hurt and evil. V And the Covenant of God is an everlasting covenant; which God continueth and respecteth, even in the times of apostasy: yea and when he chastiseth the breach and transgression thereof. And therefore in this respect also ought we accordingly to acknowledge circumcision and baptism, given by the Lord to his people before, and continued still in their apostasy, to be the Lords ordinances, and his true signs & seals: being assured, that (notwithstanding the iniquities of his people, yet) the Lord in mercy both continueth his covenant, and even by this means still calleth and stirreth us up to turn unto him: who hath betaken himself to be our God, and into whose Name we are baptised, and do baptise. Otherwise the ground and continuance of God's covenant and of the seal thereof, should depend on Man's work and merit, and not freely and wholly on God's grace & mercy. Besides that if God broke the covenant on his part, when men break it on theirs, than should there still be a new entering into the covenant again between God and man, and a new baptism daily received again, as the sign & seal thereof. Which is clean contrary to the nature and eternity of the covenant of God, and to the scriptures, and the course taken by the Lord, & observed by his people, in such cases, from time to time. Gen. 17, 7— 13. Deut. 4, 30, 31. & 29, 10— 15. hedge. 2, 11, 16, 19, 20, etc. 2 King. 13, 23. Psal. 78, 56— 65, etc. and 89, 30— 34. and 11, 5, 9 Lev. 26, 15, 25, 42, 45. Ezech. 16, 59— 63. and 20, 37— 44. 2 King. 9, 6. and ●ev. 18, 4. Mat. 16, 16, 17, 18. & 28, 18, 19, 20. Rom. 6, 3, 4. Luk. 1, 54, 55. Heb. 13, 20. VI If such were the baptism of the Church in Rome, and other Western churches, as is aforesaid, then should it be likewise in the East churches, and in all Churches of the world, when they fall into sin, breaking the covenant and commandments of God. Yea so it should be among the Anabaptists themselves, & all people in all ages, who sin daily, and are continually subject to transgress against the covenant and precepts of the Lord. And then should baptism (by their opinion) every where become an Idol, and a lying sign, and detestable sacrament: and men should day after day still be repeating their baptism, and taking a new one again and again, as was noted before. And so should now be revived again the heresy of the Marcionites, Catharists, and other heretics, who held that Baptism was to be repeated again and again, when men fell into sin. August. de haeres. etc. VII. If the Baptism had in the churches aforesaid, were in deed a lying sign and fiction, etc. then would it also follow, that there should be no salvation for any members of those churches, retaining the baptism there received. For the sign hath reference to the covenant and thing signified: and so a lying sign must have respect to a lying covenant, and false thing signified thereby. And by a lying covenant, is no salvation to any. Neither is the covenant of God, a lying covenant, but true and everlasting, and confirmed by the blood of Christ: Under which whosoever are not, they have not God to be their God in Christ; and so can have no salvation in him. Either therefore they must grant the Churches & people aforesaid, to be under the true covenant of God in Christ, and so the baptism there had to be the true sign & seal thereof: or else they must deny salvation unto them through the covenant of God confirmed in the blood of Christ. Which were most wicked once to think or imagine: and contrary to the riches of God's grace, and the whole course of the Scriptures throughout. Gen. 17, 7— 13. with Heb. 13.20. and Luk. 1, 54, 55. Psal. 89, 30— 34. 1 King. 14, 13. and 19.18. with Rom. 11, 1— 5. 2 King. 9, 6. and 13, 4, 23. Amos 7, 2, 5. Hos. 14, 1. Esa. 60, 3— 11. Matt. 16, 16, 17, 18. Act. 16, 31. Rom. 5, 8, 9 and 10, 6— 13. 1 Cor. 15, 3— 17. Ephes. 3, 14, 15. VIII. Finally, the baptism of those churches is from heaven, & not of men: and is derived unto us from the Apostles of Christ, through the loins of the church of Rome, and other churches, which have from that time retained and continued it unto this day. Therefore it is not an Idol and lying sign: but the true sacrament, and ordinance of the Lord. Mat. 21, 21. and 28, 18, 19 with Rom. 6, 3, 4. Heb. 7, 9, 10. 2 Chron. 30 chap. Whereas the other latter washing which the Anabaptists take up a new unto themselves, is of men, and not from heaven: whereof they cannot show warrant out of the Word of God, nor how it hath been derived unto them from the Apostles, whom Christ sent into the world to preach his Gospel, and baptize in his Name. In which regard moreover, all such as being formerly baptised in the churches aforesaid, have renounced it, and received an other washing unto themselves (whereupon alone they would rely) had need to consider well in their hearts, whether this be 〈◊〉 deed a way devised and misconceived of themselves, and in that ●●ct an Idol of their own invention, and taken up according to their ●●●●e understanding. Such things was Israel subject to fall into. Which ●●●●fore Christians now should carefully regard, in this, and other such 〈◊〉 of religion. Hos. 13, 1, 2. 1 Cor. 10, 7, 11. OBJECTION II. But baptism is corruptly administered in the churches aforesaid: as namely, in the Church of Rome, with the sign of the cross, with exorcism, * Animadv. p. 68 etc. exs●●●ation, salt, spittle, oil, and other more sinful additions and corruptions of their own, as prayer read by the Priest in an unknown tongue, etc. and in the church of England also with the sign of the cross, and with prayer read out of a book prescribed by men, etc. Besides that in the church of England, they use the sign of the cross, for a token that they shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner against sin, the world, and the Devil, etc. And in the church of Rome, they hold that baptism conferreth grace by the very action done, etc. Therefore in their sinful estate, & abuse of baptism, it is not unto them God's ordinance, but an Idol, not true baptism, but false; not a true sacrament, but a false, and a lying sign, as circumcision also in Israel's apostasy was unto them: etc. ANSWER. 1. True it is, that there are great abuses and corruptions in their estate and ministration, and erroneous opinions held by them thereabout. But will it therefore follow, that the Baptism there had, is not God's ordinance, but an Idol, not true baptism but false, not a true sacrament but a lying sign, and a fiction? etc. Or will it follow, because of their errors & corruptions, that therefore the baptism there had, is to be renounced, and another new one to be received? If so, then how will they plead for the baptism ministered among themselves, that it should not also be so esteemed, and renounced, in regard of their errors, and the corruptions in their estate & ministration, that are among themselves sundry ways? 2. And how will they show, that the baptism there had is in deed an Idol unto them, in their estate and participation thereof? Is every thing that is abused or misapplied by men, straightway an Idol? or do they that are baptized bow down to it, and worship it? Though also if that were done unto it, as was unto the Sun heretofore among the jew, why might it not yet still notwithstanding be true Baptism and God's ordinance in itself, as the sun was the true sun, and God's creature (notwithstanding all their abuse thereof) even unto them, and in that their 〈◊〉, while they made it an Idol to themselves, & committed idolatry 〈◊〉 unto. Of which point I shall speak more hereafter. In the mean 〈◊〉 let it here be observed, that they baptise only in the Name of the 〈◊〉 and with acknowledgement of the Articles of the Christian faith: as in their form of baptism may be seen: And as the Martyrs, being urged about their baptism received among them, have always acknowledged. 3. How also will they prove, that it is a lying sign unto them in their estate: seeing Baptism (as the other Sacraments both in Israel and under the Gospel) hath this in it to be a sign, by the ordinance & appointment of God, not at the will and pleasure of man? And God is the God of truth, & appointeth no lying signs, but true & holy ones, for his praise and our comfort. Neither can man's iniquity make God's signs to be lying signs: though they may otherwise be abused extremely. Sinful therefore and erroneous it is so to think, if not also blasphemous so to speak. 4. Difference then is to be put between God's ordinance, and man's corruption; between the baptism itself, & the manner of administration thereof; between the sign of God, & the errors of men thereabout; between the sacrament which God hath instituted & given to his people, & between the church's estate where it is administered. God's ordinance, God's baptism, God's sign and sacrament, is holy and so to be acknowledged: whenas Man's corruption & unlawful ministration, the church's estate and erroneous opinions thereabout, are sinful and accordingly to be esteemed. And who dare or can annihilate God's ordinance, for man's erroneous persuasions, or the churches corrupt ministration thereof? Let these things be distinguished carefully, and the truth will appear presently. Otherwise a thousand errors and evils will ensue, if these differences be not duly respected, both in this, & in other questions of like sort. 5. About marriage they have corruptions, errors, & abuses in their estate: will they therefore say, that their marriage is not true matrimony unto them, but an Idol and lying ordinance? & so make themselves bastards, illegitimate and base borne? Or think they that therefore their marriage should be renounced, and a new marriage, or new wives to be got again? 1 Tim. 4, 1, 2, 3. 6. Meat and drink, flesh and fish, bear & wine, are daily much abused unto gluttony and drunkenness; and sundry erroneous opinions also are held thereabout, among them. Besides that the Apostle saith of some, their belly is their god. Phil. 3, 19 Shall we therefore say, that these things are not the true creatures of God unto them in their estate, but Idols & lying creatures, or accursed and detestable things, etc. 1 Tim. 4.1, 2, 3, 4. 7. Even about the Bible and the Scriptures themselves also, they have sundry corruptions, abuses, and errors, among them, in their estate and ministration. Shall we therefore say, that the Bible is not the true word of God, but an Idol & lying book unto them? 2 Tim. 3, 15, 16, 17. 8. Yea and the very term of abuse, which these men use, doth plainly show that it is not indeed an Idol and lying sign: but only is abused by them, whether idolatrously or otherwise, as by man's corruption hath come to pass with God's ordinances, in all ages of the world. 9 And now to make it more plain, observe that it is one thing to say of this or that thing, that it is not the Lords, but an Idol, a lie, a detestable & cursed thing, etc. And another to say, Men make this or that to be unto them an Idol, or a vain thing and unprofitable: or that they hold this or that error about it: or do thus and so abuse it, etc. For the one respecteth the nature or being of the thing according to God's ordinance; the other respecteth the abuse thereof through man's corruption and iniquity. The Sun, Moon and stars (as I noted ere while) were idolatrously abused by the Heathen and jew of old: and diverse erroneous opinions also held thereabout among them. Deu. 4, 19, and 17, 3. with 2 King. 23, 5, 11. Jer. 8, 2. and 44, 17. Should we therefore say they were not the true creatures of God unto them, but Idols and lying ordinances? Or was not God than the Lord of hosts, but of Idols and lying creatures? And had he not still the same sun, moon, stars and other creatures (which they did sinfully worship) to be as armies about him always ready to do his will? Or were they, because of such abuse, by any to be renounced, and a new sun, moon, stars, & other creatures to be created, and had a fresh: if they had been able to procure it. Thus again we may see that difference is to be put between the being or nature of things in themselves, according to the institution of God; and between the corrupt abuse of them, as men make them to be unto themselves, by their idolatry or other iniquity, in this or that respect. 10. The jews profaned the Temple many ways and sundry times: they set Idols and altars up in it, and tables of money changers, & seats of them that sold doves: & made it an house of Merchandise, & a den of thieves, in their abuse thereof. 2 Kin. 16, 10— 16. 2 Cro. 28, 24. and 33, 4, 7▪ Jer. 7, 11. Mar. 11, 15, Joh. 2, 14, 16. Was it not now therefore the house of God, but an Idol and lying ordinance unto them? Or ceased it now to be the Temple of God, because it was so profaned and abused by them? Or were they now for the abuse thereof utterly to reject it, and to build a new one? Did not both the church in former times, and afterwards Christ himself and his Apostles, and the whole church in that age, still hold and use the Temple, as the Lords house, & his sacred ordinance for the service of his Name? 2 King. 19, 14. and 22, 3, 4, 5. 2 Chron. 29, 3, 4, 5. and 34, 8. Mar. 12, 35. Luk. 19, 45, 46, 47. and 21, 37, 38. joh. 7, 14. Act. 3, 1. with Esa. 56, 7. The like also may be observed about the Sabbath, and the profanation thereof, in judah and in Israel. Neh. 13, 15— 22. jer. 17, 21— 27. Amo. 8, 5. 11. And whereas they say, that circumcision was also a lying sign, and false sacrament, to Israel in their defection, how do they prove it? Where doth the Scripture teach it? will they have us take it on their bare word, and believe that their sayings are Oracles? Or will they be wiser and more righteous than God himself: * 2 Kin. 9, 6. & 13, 22, 23. Hos 4, 6, 12. & 14, 1. Amos 7, 2, 5, 15. Mic. 6, 2, 3, etc. with Lev. 26, 25. who accounted them still to be his people and under his covenant, and himself to be their God: and upon this ground, called them to repentance, and showed them many favours: and bare with them a long time, and afterwards avenged the quarrel of his covenant upon them, as he had spoken long before? The history of the Scriptures, & books of the Prophets, make this matter so plain, as there is scant any chapter at all, that doth not manifest these things, and convince their error. Some particulars I have showed heretofore ‡ Advert. p. 59— 63. otherwhere, and shall now treat of it further hereafter, in answer of another objection here following thereabout. 12. In the mean time, what will they say to the circumcision of judah in their estate of apostasy: when they fell into most wicked Idolatry: and that not only of Israel's, but even of the heathens, besides all that they had of their own most sinfully withal. Was Circumcision now also among them, none of God's ordinance, but an Idol? was it not the true sacrament of circumcision, but a false and lying sign, a detestable & cursed sacrament, unto them, in that estate? Were not they now still the people of God? Or had God broken his covenant with them on his part, & turned his ordinances into Idols unto them, because of their idolatries and transgressions of his covenant? Was not God still true, and his signs and sacraments, true signs and sacraments still unto them on the Lord's behalf; though they were become liars and idolaters themselves? Doth God cease to be true, if man become a liar? God forbidden. Rom. 3, 3, 4. 13. Or have the Gates of hell more prevailed against the Christian church since Christ's coming, than they did or could against the church of the jew before his coming in the flesh? Mat. 16, 18. Did not God when once he had given his sign of Circumcision, so continue it still through all generations until the coming of Christ: notwithstanding all the apostasy both of Judah and Israel, that then fell out sundry times? And hath not the Lord done likewise hitherto, and will so do unto the end. concerning the sign of Baptism, in the Christian church, notwithstanding the apostasies and iniquities fallen out therein? If not, how then also and where, hath the sacrament of baptism been continued and derived unto these men themselves, from Christ and his Apostles, unto this day? as I noted here before also to be observed. Or is one and the same baptism, in one and the same Church, an Idol and lying sign unto some; and the ordinance of God, & a true sign unto others, that do there receive it? And this also in their infancy? Or when they come to years, can they make that which is an Idol and a lying sign (which is mere vanity and of the devil) now to be unto them the holy ordinance & true sign of the Lord, which he hath given and instituted in his church? Either therefore it must be acknowledged to be God's ordinance and his true sign (though corruptly ministered and abused) or if it be an Idol & lying sign, it is to be rejected, & another baptism to be obtained, that is appointed and approved of the Lord. Halting between two opinions pleaseth not God. If it be an Idol and lying sign, it is not the Lords: And if it be the Lords (as we have showed it to be) than it is no idol or lying sign, but God's ordinance and true sign, still continued in their corrupt estate and ministration. 14. Neither doth this hinder, but that in any churches (whether sincere or apostate) yea in the best that are or ever were, the ordinances of God may become unprofitable unto men by their own sins, circumcision may be made uncircumcision to such as break the law: that is, it may become unprofitable, and be accounted for uncircumcision unto them. Rom. 2, 25, 26. And baptism therefore in like sort, being now come in the place thereof. But shall we therefore say, that circumcision, or baptism, or any other constitutions of God in such Churches unto such persons, are not the Lords ordinances, nor his true signs and sacraments, but Idols and lying signs, detestable and accursed sacraments and constitutions? Take an other instance in the Lord's supper. Was the Lord's table in the church of Corinth, a table of Devils? or the Lord's supper an Idol, and a lying sign and detestable sacrament, to such as eat it unworthily? Or was it not in deed the Lords ordinance, & his holy Sacrament unto them, though sinfully abused by them: as is manifest both by the Apostles words, when he calleth it, the not discerning of the Lords body, but becoming guilty of the body and blood of the Lord: & by the Lords severe chastising of them for this cause. 1 Cor. 11, 27— 30. Which how should it be, if it were not the Lord's ordinance unto them, which he had given to his church & people? Doth the Scripture so speak of Idols and lying signs any where? Or doth the Lord so punish the neglect or contempt of them? Nay on the contrary, the Lord severely punisheth the regarding and retaining of Idols: & the Scripture speaking of them, termeth and esteemeth them to be † See M. A●nsw. Arrow against Idolatry, pag. 13, & 14. things of nought, as it were filths, dung or excrements, loathsome things or detestable, and abominations, vanities, lies, unprofitable, false-vanities, leasings, and vaine-iniquitie, etc. So far is the Scripture from speaking or esteeming so honourably of them, as it doth of the Sacraments and ordinances of the Lord, though sinfully corrupted and abused. OBJECTION III. But * Animad. p. 72, etc. Idols are of two sorts: some merely devised by men, as jeroboams † 1 King. 12, 28. calves: some perverted by men from holy signs to Idols, as ‡ 2 King. 18, 4. the brazen serpent. Both these kinds are in popish baptism. For their crosses, exorcisms, greasings, etc. are Idols of the first sort, worse than Jeroboams' bullocks: their washing with water in nomine patris etc. is of the second sort, that is, God's ordinance turned into an Idol, as was the brazen Serpent. Thus is there a mixture in antichrist's Christening, of both sorts of abominations. Therefore have we renounced that Romish baptism, as an impure Idol in their abuse, standing up in the place of Christ and his precious blood, which it is not: pretending to give grace, & wash away sins, which it doth not: but it is a lie “ Esa. 44 20. in the right hand of all that so receivett: and the saying of the Apostle is verified in it, an Idol is nothing in the world. 1 Cor. 8, 4. Yet the Apostle is not contrary to the Prophet who saith, their Idols are silver and gold, the work of men's hands, Psal. 115, 4. An Idol then for the matter and workmanship is something, but for the relation unto God, or divine grace, it is nothing: and thus the Apostle meaneth, as his next words show, * 1 Cor. 8, 4. there is no other God but one. So popish baptism, as touching the material thing is somewhat, the salt, the water, the oil, are God's creatures: the outward action is the work of the hands of an Idolatrous priest: and this work remaineth, as did the work of the Idolaters circumcising in Israel: but as touching the relation (which is the main thing in a Sacrament) that it should seal up unto them the forgiveness of sins, & (as they blasphemously say) quite take away sins, and confer grace; so it is a vain Idol & nothing: for neither do the true Sacraments in Christ's church work any such effect to Gods own people: and as for that Antichristian Synagogue, it is not appointed to salvation, but to condemnation by the just sentence of God. Rev. 17, 11. and 18, 8, 20, 21. 2 Thes. 2, 11, 12. Therefore it will not help to say, that baptism in itself considered, is Christ's ordinance: for † Num. 21, 8.9. the brazen Serpent was in itself God's ordinance at first, and a sacramental sign of their redemption by ‡ Joh 3, 14 ●5. Christ: yet they that burned incense to it, made it an Idol, and therefore as “ 2 King. 18, 4. Nehushtan, (a piece of brass) it was destroyed. ANSWER. What notable shifts, errors, contradictions, abuse of Scriptures, vain distinctions, and odious assertions are here couched together? And how many in a few lines? Which is the more to be observed, because that now after the truth herein manifested, these things are by way of opposition advisedly set down and published, for the more colouring and defence of the former assertions. So as though for the substance thereof, they agree with the former, yet considering the time of the writing and manner of dealing hereabout, they are the more to be regarded & insisted upon. But to speak at large of every particular, would be long: they are so very many. I will therefore give short instances of each sort: by which the Reader may better discern, what great abuse and iniquity there is in such manner of pleas and treatises, how ever covered with fair shows and pretences: which are to common with these and such like Opposites. SHIFTS. Shifts. First then, for Shifts, observe these: 1. A needle's distinction of Idols, nothing helping for the question in hand. 2. Whereas the point here in hand, is, whether the baptism itself, which is had in the church of Rome, be an Idol, and not true baptism: they would now somewhat turn it of, by saying, There are two sorts of Idols, both kinds whereof are in the Popish baptism. Whereby if they mean, that the baptism there had, is an Idol of both sorts, they do the more increase their error: of which more hereafter: If they mean not so (to wit, that it is not indeed an Idol, but only that they have diverse sorts of idolatry in their additions, opinions, & ministration thereof) they do but use shifts. 3. Of which sort is, that they speak of crosses, exorcisms, greasings, and such additions annexed in their ministration of baptism; whereas we speak of the Baptism itself. 4. Also that they speak of the abuse, when as our question is of the thing itself, notwithstanding their sinful abuses thereabout. 5. The pretending likewise of the opinions and errors of the Church and Ministers, when as our question is of the Lords ordinance still continued in the church, notwithstanding those erroneous opinions and corruptions. 6. And when they say, the Romish baptism in their abuse is a lie in the right hand of all that so receive it: why is this (so) inserted, but for a shift, seeing they know that people there receive it usually, when they are infants? And is it a lie then in their right hand? Then must it also be so in their own right hand, that were baptised there. Not to speak of the Martyrs and other servants of God, so baptised in that church, for many generations. So let them answer what they will, here is either notorious error and Anabaptistrie (before confuted) or notable shifting, now treated off. 7. Like are the vain pretences here made about an idol being nothing in the world: 1 Cor. 8, 4. and yet being something in the matter and workmanship thereof. Psal. 115, 4. Like as Bellarmine (though in another case, yet with as ill success) allegeth those words of the Apostle saying, Where blessed Paul saith, we know that an Idol is nothing in the world, there an Idol is said to be nothing, because that although it be something according to the matter, yet it is nothing formally, etc. Bellarm. lib. 2. the eccles. triumph. cap 5. tom. 1. controvers. 7. 8. Also in applying the matter and workmanship of Idols made by the hands of men, to the matter of baptism, & work of the priests hands that doth baptize. 9 And speaking of the relation that is the main thing in a Sacrament, they make no mention of a sign, but only of a seal; neither therein keep they to the institution of God, as they ought: but tell us withal of men's corrupt opinions and blasphemous assertions thereabout, 10. Moreover, when they say, as touching the relation (which is the main thing in a sacrament) that it should seal up unto them the forgiveness of sins, & (as they blasphemously say) quite take away sins, and confer grace: so it is a vain idol and nothing: for neither do the true Sacraments in Christ's Church work any such effect to Gods own people: if they mean, that the true Sacraments in Christ's church seal not up to Gods own people the forgiveness of sins, it is an error: but if they mean that they do not themselves take away sins, & confer grace (for this also they annex with the other) than they use shifts, & keep not to the point of the relation here spoken off, and as it is appointed to be by the Lord himself. 11. From God's sentence of condemnation touching Antichrist and his adherents, they reason to God's baptism, never condemned by the Lord, but still continued (through his mercy) in the church & Temple of God, where Antichrist sitteth. 12. Finally, from the brazen serpent, which was but a temporary & extraordinary sign, the use whereof now also was ceased, when it was thus perverted, and which now might lawfully be taken away and destroyed for ever: they reason to baptism, which is an ordinary sign perpetually to be had in the church, whose use still continueth (notwithstanding the errors and abuses had thereabout) and may never be taken away, or destroyed to the end of the world. And hitherto of these shifts had in this place about this point. ERRORS. Errors. Secondly, for errors and false doctrines, note these: 1. That the baptism had in the church of Rome, is an Idol, and a vain Idol, and nothing, eventouching the relation, which is the main thing in a sacrament, etc. Of which more hereafter. 2. And that whereas Idols are of two sorts, both the kinds are in the popish baptism. Is then the baptism there had, both like to jeroboams calves, that were man's devise; and to the brazen serpent, that from an holy sign was perverted to an Idol, and now was but as Nehushtan a piece of brass, and so was destroyed? If this were so, should it not then presently & wholly be taken away and destroyed? For so was to be done with jeroboams calves, and so was done (and that rightly) with the brazen Serpent. Yea, and it was now esteemed but as a piece of brass, as himself here also noteth: and so was called by Hezekiah. 2 King. 18, 4. According whereunto then the baptism aforesaid should be but esteemed as the daily washing of our own faces or hands with water: as indeed some of them also stick not expressly to affirm. And what is this but very Anabaptistrie, Pag. 27. etc. here convinced before. And whereas they apply the crosses, and exorcisms, & the like, to jeroboams calves, I observe this also, yet but as a shift: both because our question is of the baptism itself, and not of the additions made therewithal, & because that themselves here afterward speaking of the Romish baptism in their abuse, affirm, that the saying of the Apostle is verified in it, an idol is nothing in the world. 1 Cor. 8, 4. and compare it with the heathens Idols made of gold and silver by the work of men's hands. Psal. 115, 4. where speaking of the matter of baptism, they mention the water, as well as the salt, and oil, there used among them. Of which more hereafter. 3. Now also note, that here they say, they have therefore renounced that Romish baptism, as an impure idol in their abuse, etc. They say not, that they have only renounced the abuses, as idolatrous: & kept the baptism itself, as being true baptism and God's ordinance: but they say expressly, they have renounced that Romish baptism, as an impure idol in their abuse, etc. Which if they have indeed so done, as they speak, and as was to be done with the Idols whereof they speak. then here again is notable error & Anabaptistrie. And now than what outward baptism or sacrament have they remaining to themselves? (for of it is all our question.) If they say, they have the baptism aforesaid, how have they then renounced it, as was to be done with the calves, brazen Serpent, and heathens idols: specially when they say in particular of their washing with water, in nomine patris, etc. that it is as the brazen serpent, which being once God's ordinance, was turned into an Idol, & therefore as a piece of brass was utterly destroyed; yea that it is as the work of men's hands, that made the heathens Idols: Psal. 115, 4. how ever again they cross themselves, when they also say, that this work remaineth, as did the work of the Idolaters circumcising in Israel. Of which more in their Contradictions. 4. Note also, that the brazen serpent, was not in deed an Idol, but an holy ordinance of God, and a sacramental sign of redemption by Christ (as themselves here afterward acknowledge) which in time came to be idolatrously abused. Now difference is to be put between an Idol, and that which is the Lords ordinance, but idolatrously perverted or abused: as I noted here before. 5. Moreover, the brazen serpent was but a temporary ordinance of God, in a special case, which being idolatrously abused, might wholly be left & rejected after the special use had thereof, whereunto it was appointed: whereas the Lord's ordinance of baptism, is for ordinary & perpetual use: and therefore not to be rejected for men's abuses at any time to the end of the world. Matt. 28, 18, 19, 20. So as the comparison also in this respect is unfit and erroneous. 6. That the Romish Baptism is an impure Idol in their abuse, standing up in the place of Christ & his precious blood, which it is not, pretending to give grace & wash away sins, which it doth not. But the baptism of the church of Rome is God's ordinance, had and planted there by the Apostles, before either Antichrist sat there, or the abuses & errors here spoken of, were known or had there at all. Rom. 1, 7. with 6, 3, 4. Neither doth the baptism stand up in the place of Christ and his precious blood, nor pretend to give grace & wash away sins. These are the errors and abuses of men about it, not the nature of the baptism itself. Otherwise also it should be thus to all that receive it there, whether old or young: And then all that have received it, aught to renounce it utterly, and to get another outward and true baptism. Or will these men say, that we can without sin retain any thing, and not utterly reject it (whatsoever it be) that standeth up in the place of Christ and his precious blood, or that pretendeth to give grace and wash away our sins: which is to be kept entire to the Lord alone, & to the grace of God in jesus Christ. Moreover, the errors and abuses of men, may hurt themselves, but they cannot change the nature of God's ordinance in it ●elf. Man's unbelief cannot make the faith of God of no effect. God is true, though every man be a liar. Rom. 3, 3, 4. The jew in Christ's time, and before, Rom. 9, 31, 32. and 10 3, 4. with Act. 15, 1. and Gal. 4, 21, etc. holding justification by circumcision and the works of the ●aw, set these up in the place of Christ and his precious blood, thinking that they had righteousness and salvation thereby. Should we therefore ●ay, that circumcision was then an impure Idol in their abuse, standing in the place ●f Christ and his precious blood, pretending to give grace, etc. Or should we not ra●her learn to put difference between God's ordinance in itself, and between man's abuse thereof: still acknowledging the ordinance of God to ●e good and holy, although men's abuse and aberrations thereabout be ●●nfull & corrupt: as I have showed before. Finally, if the jews circumcision heretofore became not an Idol, by these errors & abuses of men: neither doth the Christians baptism become such thereby. Baptism is now the sign and seal of God's covenant, as circumcision was of old: and is no more an Idol, though so abused, than circumcision was. 7. That the Romish baptism is a lie in the right hand of all that receive it. For confirmation whereof, he allegeth Esa. 44, 20. Where the Prophet speaketh of Idols, that * Gal. 4, 7. with Esa. 44, 8, 9, 10. etc. by nature are no Gods, but a lie in the right hand of all that have and retain them. Which if it were true of the Romish baptism, that in the nature thereof, it were no baptism, but a lie in the right hand of all that have and retain it, than should it without question be renounced as a very Idol in deed. For such is the lie in the right hand, spoken off by the Prophet, Esa. 44, 20. And the Lord requireth every man thus to do with Idols, Cast ye away, saith he, every man the abominations of his eyes, and defile not yourselves with the Idols of Egypt: I am the Lord your God. Ezech. 20, 7. Where though the Lord speak in particular of the idols of Egypt, according to the case and estate of his people at that time: yet it is the rule and will of God for all Idols: as may appear both by the reason there annexed, in those words, I am the Lord your God, which excludeth the having or retaining of any Idols at any time: & by other Scriptures, forbidding all idols at all times wheresoever. Ezech. 20, 7, 18. with 14, 3, 6. and Lev. 19, 4. Esa. 30, 22. Hos. 13, 2. and 14, 8. 1 Joh. 5, 21. Rev. 22, 15. But here perhaps this man will say, his words are not simply of receiving it, but of so receiving it as here is said. So in deed he speaketh here: and well may it be, that thus he speaketh, to have a shift and starting hole, after his manner: as I have noted before. But how ever it be, let us yet examine it, & inquire a little further into this matter. And first let him now sincerely tell us, whether he hold that the Romish baptism is a lie in the right hand of all that receive it in the present estate of the Church of Rome: Esa. 44, 20 as the Prophet here speaketh of a lie. If he say, Yea: then both this Prophet in the same place, and all the Scripture every where teacheth, that we may not retain it, but must utterly reject it: & that else we feed but on ashes, and have our hearts deceived, etc. Esa. 44, 20. with 30, 22. Ezec. 14, 6. and 20, 18. Rev. 22, 15. If he say, No: then all may see, how he doth but shift and cavil, and hath spent many good hours, and blotted a great deal of paper to no purpose, but to maintain error, Anabaptistrie, & impiety: beside that thus he gives us the cause against himself, and overthrows all his former assertions & writing hereabout. Secondly, if some should be baptised in the Church of Rome, with their crosses, exorcisms, greasings, etc. which he saith are worse idols than Jeroboams' bullocks: and yet should not set up baptism in the place of Christ and his precious blood, thinking it to give grace and wash away sins: let him now also concerning such sincerely tell us, whether the baptism thus received in that church should be renounced and rejected, or not. If he say, it should: then by this will follow that they hold the baptism of that church to be an Idol, not only in respect of this opinion, of standing in Christ's place, etc. which here he inserteth, to bear out the matter with greater colour: but in respect of the other corruptions also, viz. their crosses, exorcisms, greasings, etc. though this other opinion aforesaid be not held therewithal. If he say, it should not be renounced and rejected for these corruptions, but only for the opinion aforesaid: why then do they hold the baptism of the church of England to be an Idol, where they know this opinion is not held, to set it up in Christ's place, thinking that it giveth grace & c? Why also makes he such pretences about this matter, by the crosses, exorcisms, greasings, and other such corruptions in the church of Rome, if he think that the baptism there had doth not for all these become an Idol: and yet also saith, that they are worse Idols than jeroboams bullocks? Thirdly, how will he show (if he were put to it) that baptism in the church of Rome is so received, as standing in the place of Christ, etc. seeing they are infants usually that receive it there; considering also * Of which see before, p. 29. their profession of Christ, and baptizing with water, in the name of the Father, the son, and the holy Ghost: & that this alone is indeed the baptism of that church: the other things which he speaketh off, being not the baptism itself, but erroneous opinions and sinful addititions thereabout: Fourthly, keeping still to the Papists opinion, as it is held by themselves hereabout (of which I will not stand here to treat) let us for better finding out of the truth, admit that some of years (not knowing better) do so receive it as here is said, thinking that it conferreth grace & washeth away sins, etc. yet whenas once they are baptised in the Name of the Lord, as is aforesaid, with the * Of which see before, p. 29. profession that is made of the Christian faith in that church; and shall then afterward perceive their errors hereabout. let it now well be considered, whether yet notwithstanding the baptism thus received be in itself an Idol and a lie to be rejected, or that only the errors and corruptions brought in by men are to be renounced, and not the baptism itself: which is God's ordinance in that church (as circumcision was in Israel) though thus abused & perverted: and seeing that the very ground of baptism in deed is † See before p. 23. the covenant and promise of God, and not the understanding, much less the erroneous understanding and opinions of men. Fiftly, to return to the points we had in hand, let it be observed, that all who are there baptised, do so receive it, as there it is ministered: and that commonly in their infancy: at which time they know not what error or abuse is held or done thereabout. So as if their opinions and abuses make it in deed to be a lie in the right hand of all that so receive it, as there it is abused & corrupted, them should all that are so baptised, when they come to years of understanding, utterly renounce it as a mere Idol and a very lie: as the Prophet here teacheth, Esa. 44, 2. Which how strongly it implieth Anabaptistrie, and seduceth thereunto, let the wise and unpartial judge. Finally, when some of the jews and Pagans, coming to be Christians according to the faith of the church of Rome, & making ‡ See before pag. 29. such profession thereof, as they make themselves, do thereupon (being not yet further instructed) so receive baptism as there it is held and ministered: will they now say, that their baptism so received is a lie in their right hand, as the Prophet speaketh, Esa. 44, 20. and yet have them still to retain the same baptism: which if it be unto any, it is unto these and such like, who being of years, do so receive it, as is aforesaid. Yet the Anabaptists themselves acknowledge, † M. Sm. Character of the beast pag. 49. That if the Papacy did not baptize infants, but only men confessing their faith & their sins, into Christ the Son of God, or into the Trinity, though they retained their false ministery, worship, & government, & other their abominations, yet the baptism should be true and not to be repeated. Which cannot be, if it were a lie in the right hand of all that so receive it. For how should it both be true baptism, not to be repeated: & yet also be a lie in the right hand, which is to be rejected? Esa. 44, 20. Either therefore we must distinguish between the baptism itself, as it is God's ordinance, and between the errors & abuses of men that minister and receive it: to retain the one as true and holy; and to renounce the other as false and corrupt: or of necessity the baptism must be rejected, and rebaptisation admitted. For who can retain a lie in his right hand, & not sin? Or who having grace & godliness would live in such estate as the Prophet speaketh off in the place alleged by themselves. Let this man like it, if he please: The Prophet's saying is, He feedeth of ashes, a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand? Esa. 44, 20. 8. That the Romish baptism is such, as the saying of the Apostle is verified in it, an Idol is nothing in the world, 1 Cor. 8, 4. that is, as otherwhere he expoundeth it himself, † Annot on Psal. 96.5. and 83, 19 a thing of nought: and ‡ Arrow against Idol. p. 13, 14. therefore nothing to be esteemed; also, a loathsome or detestable thing, an abomination; a vanity, a lie, unprofitable, false-vanity, leasing, and vaine-iniquitie, etc. And if the saying of the Apostle be verified in it, an Idol is nothing in the world, than it must needs also follow hereupon, that the baptism of the church aforesaid hath no relation unto God, nor any divine institution, representation, or signification in it; that it represents no divine thing at all in the world, & so is in deed mere nothing, touching any holy signification or use to be made thereof. Of which more hereafter. In the mean time now observe here, that if these things were true, of the baptism aforesaid, than it ought of necessity to be rejected; even as the Idols spoken off here by the Apostle, 1 Cor. 8, 4. (compared with chap. 10, 7, 14, 19, 20, 21. Exod. 32, 1, 4, 5, 6, 20.) and in the other places by himself “ Ibid. otherwhere alleged, Levit. 19, 4. 1 Chron. 16, 26. Ezech. 7, 20. and 11, 21. and 20, 7, 8. Jer. 2, 8, 11. and 13, 25. and 14, 22. and 16, 19 and 18, 15. and 32, 34. Hos. 4, 15. and 10, 8. Which again is gross Anabaptistrie, joined with notorious blasphemy. 9 That water (the material thing) in popish baptism, is as the gold and silver (that is the matter) of the Idols, spoken off, Psal 115, 4. Whereas the use of water in baptism is appointed by the Lord, and still to be retained: joh. 1, 33. with Matt. 3, 11, 16. and 28, 19 Act. 8, 36. and 10, 47. but the use of gold and silver for Idols is forbidden by the Lord, & utterly to be abandoned. Exo. 20, 23. Deu. 7, 25, 26. & 12, 3. 1 Chro. 14, 12. with Psa. 115, 4— 8. & 135, 15-18. 10. That the outward action and work of the Priests hands that baptizeth, is as the work of the men's hands that make the Idols spoken off, Psal. 115, 4. But this is a work of heathenish idolatry, utterly to be defaced? whereas the other is a work of Christian baptism, still to be retained and continued. To which end let here also be observed, how they blame the comparing of the church of Rome in their defection, with Apostate Israel, because † Animad. p. 48. the holy Ghost compareth antichrist's church with the * Rev. 11, 2, 8. and 17, 5. Gentiles, even the most vile, the Sodomites, Egyptians, Babylonians, and heathen Romans. Like as the Anabaptists themselves also (disputing against the baptism of the church of Rome and England, and excepting against the reason taken from the circumcision of Israel) allege that “ M. Sm. Charact. p. 48. the Apostasy of Antichrist is deeper than the apostasy of Israel, because Antichristians are not called Israelites, but Babylonians, Egyptians, Sodomites, Gentiles, in the Revelation: Whereby the holy spirit of wisdom giveth us to conceive, that he doth account the apostasy equal to Paganism itself, yea to the very worst kind of Paganism. Whereupon these do utterly disclaim both the Baptism itself of the Church of Rome, and the comparing of it with the circumcision kept in apostate Israel: how ever the other aforesaid, (not without contradiction to themselves in this place and their other assertions) say here, that the work of the hands of the Idolatrous priest who baptizeth, doth remain, as did the work of the Idolaters circumcising in Israel. Which how can it be, if the matter and work of baptism (the water, & outward action of the Priests hands baptizing) be like the matter & workmanship of the Idols, spoken of Psal. 115, 4. Of which more hereafter in their contradictions. 11. Touching the relation (which is the main thing in a Sacrament) that it should seal up unto them the forgiveness of sins, etc. so it is a vain idol & nothing. But observe here first, that the Sacraments in their relation are not only seals, but signs also. Gen. 17, 11. Rom. 4, 11. As themselves writing otherwhere of circumcision, say, ‡ Annot. in Gen. 17, 11. it is a sign or token, which showeth one thing to the eye, another to the mind. Now (by their assertion here) the Baptism aforesaid showeth nothing at all to the mind: and so it is a vain Idol, and nothing: & that which it showeth to the eye, is but as the gold and silver of the heathens Idols, Psa. 115, 4. Which if it were true, then in deed here should be nothing of God's ordinance, nothing of a true Sacrament, no true baptism, but an Idol. And can they then blame the Anabaptists, that renounce it wholly; and get another, which (they think) hath the relation of a Sacrament in it? Moreover in the place aforesaid they say further, that * Ibid. the Apostle calleth the sign also a seal, Rom. 4, 11. which serveth for assurance of the thing signified. And so the Hebrew doctors use the phrase of sealing their offspring with the sign of the holy covenant. Maymon. in Misn. treatise of Circumcision. chap. 3. S. 3. But here they teach that this is not a seal which serveth the receivers for assurance of the thing signified: and so it is a vain Idol & nothing. Besides that by this it will follow (as these also hold) that they are not under the covenant of God, but divorced from the Lord, and so indeed without all hope of salvation, in that estate. For if any of them dying in that estate, be saved, than it must needs be that God is their God, and they his in Christ; and consequently that they are under the covenant of God: So as then the relation (which is the main thing in the Sacrament) may be found in their baptism, to seal up unto them the forgiveness of sins: And so it is not then a vain Idol & nothing: which here they affirm. If they think to help it out, with that clause of not sealing up unto them the forgiveness of sins: let them (besides that which is said “ Pag. 37. etc. in the answer of the former objection) consider with themselves, whether they think that the baptism received in the truest & best churches, do seal up to hypocrites the forgiveness of their sins. And if they think not, whether there they will say, that the baptism of those churches, hath not the relation, which is the main thing in a Sacrament? It is generally held, “ Act. 8, 13. etc. that Simon Magus, who was baptized by Philip the Evangelist, was an hypocrite, & that his baptism did not seal up (as here they understand sealing up) unto him the forgiveness of his sins: will they therefore say, that the baptism ministered by the Evangelists, had not the relation, which is the main thing in a Sacrament? Besides that thus the relation of the Sacraments should depend wholly upon man, P. 23. etc. and Advertis. pag. 59, etc. and not upon the Lord, or his ordinance at all: as I have showed here before. But to speak of the church of Rome in particular: I ask, whether the baptism had in that church, seal up the forgiveness of sins unto any of them that receive it, or to none at all. If they say, that it sealeth this to some of them: then their assertions here are untrue and erroneous, and the consequents here before deduced thereabout stand firm against them, and this clause helpeth them not to shift it of. If they say, to none at all, than neither to any infants there baptised, and so dying; nor to those that being of years, leave the estate of that church: & so not to those among these men themselves, that were there baptised. Now if that baptism there received, do not as touching the relation (which is the main thing in a sacrament,) seal up unto them the forgiveness of their sins, what other sacrament of baptism have they that doth it? Any other, or none at all? If an other, than they are Anabaptists, whose error and iniquity is showed before. If no other but it, then either they must grant that the baptism there received hath the relation of a sacrament, to seal up unto them the forgiveness of sins, or that as yet they have none at all that doth it; but must now get it to themselves: and that also before they may partake of the Lords supper, as was showed before. And thus every way they fall into Anabaptistrie, and so into notable error: beside that now in the mean time they stand Idolaters (and so must be content to be esteemed) if the baptism which they have received, and still retain, have not the relation of a sacrament unto them, but be a vain Idol & nothing. 12. As it is a notorious error in the Papists, to say (as here he noteth) that baptism doth quite take away sins, and confer grace: so these men also themselves err not a little, when they say, that the baptism (which is retained and received in that Church) hath not the relation of a Sacrament unto them, but is a vain idol and nothing, because they say of it, that it quite taketh away sins, etc. Shall men's erroneous sayings or opinions make a nullity of God's ordinances, of his signs, seals and sacraments? Cannot God be true, though they be liars? Cannot God continue his own signs & ordinances, though there be error and corruption in the churches thereabout? Cannot God's truth & sacrament stand on his part, though men do err and transgress on theirs? Doth God's sign and seal lose the relation, and become an Idol and nothing, if man fall into error & sin concerning it? Annot. on Gen. 17, 11. What then shall we think either of that opinion of the jews touching circumcision, which himself otherwhere noteth, how they say, that at what time a man is sealed with this holy seal of this sign (of circumcision) thenceforth he seethe the holy blessed God properly, and the holy soul is united with him. Zohar. treating on Gen. 17, 11. or of that opinion touching the righteousness of works, whereabout the Apostle testifieth, that they sought for righteousness, by the works of the Law: and so being ignorant of God's righteousness, & going about to establish their own righteousness, submitted not themselves to the righteousness of God. Rom. 9, 31, 32. and 10, 3. Now that among the works of the Law, they also intended Circumcision for one particular, may appear both by the straight urging of it (even in the time of the Gospel) upon the Christians of the Gentiles, when certain men which came down from judea to Antioch, taught the brethren, saying, Except ye be circumcised after the manner of Moses, ye cannot be saved. Act. 15, 1. and by the Apostles particular naming of it, in his refuting of this erroneous opinion about the works of the Law. Gal. 5, 2, 3. Shall we therefore think, that circumcision in Israel (while it was in use by the Law of God) was not indeed the Lords ordinance, nor had the relation of a sacrament unto them, but was a vain idol and nothing, because of these or other such like assertions and opinions than had thereabout? What also will they say to the baptism of the church of England: where they know the popish assertion whereof they speak is rejected? will they grant that the baptism there received, hath the relation, which is the main thing in a Sacrament, to seal up unto them the forgiveness of sins, and that it is not a vain idol and nothing, but the Lords true baptism and sacrament unto them? Let them now well bethink themselves, what they have said heretofore, and what they say hereafter, concerning this matter. Finally, besides the relation in a sacrament, there is also to be regarded, the commandment of God, who hath appointed it to be observed in the church. According as we read that Christ, who was without sin (and so needed not for himself in that respect this relation of the sacrament, to seal up unto him the forgiveness of his sins) yet in obedience of the Law, under which he was borne, and to fulfil all righteousness (being now also our surety and redeemer) was himself both circumcised and baptised. Mat. 3, 13, 15. Luk. 2, 21. and 3, 21, 22. So as in this respect also, baptism is still to be observed and acknowledged. And therefore as it had been (even in this behalf) sin in Israel & judah (when they were in their deepest defections) to have rejected circumcision, & not to have used it at all: so should it now be sin in the church of Rome, if they should reject baptism, and not keep it. Which again doth plainly evince, that it is not a vain idol and nothing (for then it were not sin, but their duty, utterly to cast it away, and not to keep it at all:) but that it is the Lords ordinance, his baptism and sacrament; which we ought so to esteem & acknowledge, notwithstanding that both the ministration of it be sinfully corrupted among them, and themselves be erroneously persuaded in diverse things thereabout. 13. And now by these things also may appear, what an error it is, when they say, that it will not help, to distinguish between baptism in itself considered, as God's ordinance: and between the corruptions and idolatrous abuse thereof: because the brazen serpent being in itself God's ordinance at first, and a sacramental sign of their redemption by Christ, yet when they burnt incense to it, & made it an Idol, was therefore destroyed as Nehushtan, a piece of brass. Which is as if they should say, it would not help to put difference between the Sun, in itself considered as God's creature, and between the idolatrous abuse thereof: Or, between the Bible, in itself considered as God's word and ordinance; and between the Idolatrous abuse thereof, etc. because the brazen serpent being at first God's ordinance, and afterward idolatrously abused, was destroyed as a piece of brass. Or, as if there were no difference between baptism, which is an ordinary and perpetual institution of God; and the brazen serpent, which was an extraordinary and temporary ordinance of the Lord. Or, that baptism should utterly be rejected, as being no better than the common washing of our hands with water, like as the brazen serpent was destroyed as a piece of brass, after the idolatrous abuse thereof. How strongly these things savour of Anabaptisme, & may seduce thereto, let all observe. And hitherto of these errors, had in this place, about the point aforesaid. CONTRADICTIONS. Thirdly, for contradictions, mark these particulars: 1. When they say, there be two sorts of Idols, Contradictions. some merely devised by men, as Jeroboams' calves, some perverted by men from holy signs to Idols, as the brazen serpent, which being made an Idol, was destroyed as a piece of brass: and both these kinds are in popish baptism: And therefore they have renounced that Romish baptism, as an impure Idol in their abuse, etc. Whether they mean, that they have renounced it, as the calves, or as the brazen serpent, or as both of them (as they say both sorts of Idols and obominations are in it) yet they contradict themselves, when they say afterward, that the work of the Priests baptizing remaineth, as did the work of the Idolaters circumcising in Israel. For this remained so, as it had been sin for them to renounce it, and to gather their uncircumcision again: and with this also they did and might come to the Passeover, as circumcised persons: whereas it was not their sin, but their duty, to renounce all idols, and to destroy them, and leave all idolatry: and this also, before they came to the Passeover. For which see the histories recorded, touching the abolition of idolatry, & observation of the Passeover, both in Hezekias and josias time, 2 Chron. 29, and 30, & 34, & 35 chapped. with 2 King. 18, 3, 4. and 23, 1— 23. Now to renounce, and to retain, are contraries: to remain, and to be destroyed, are contradictory the one unto the other. Or if they say they speak but of some abuse, & mean not, that they have renounced the baptism aforesaid as an impure Idol: then besides their shifting noted before, to what purpose is it (when our question is about the baptism, whether it be an Idol or not) to tell us that there be two sorts of ●dols, etc. and both the sorts are in popish baptism, Esa. 44, 20. and that therefore they have renounced it as an impure Idol in their abuse, etc. Yea, that the Romish baptism is † a ●ye in their right hand, etc. and that the saying of the Apostle is verified in it, an Idol 〈◊〉 nothing in the world. 1 Cor. 8, 4. For if so it were, then in deed it ought to be renounced as a lie and an Idol, and not to remain, as the circumcision ●n Israel did. 2. Again, one while they say, that in popish baptism the washing with water in nomine patris etc. is an holy sign turned into an idol, as was the brazen serpent, which in itself was Gods ordinance at first, and a sacramental sign of redemption by Christ: Another while they say, that in popish baptism, both the water is as the gold and silver of the heathen Idols, and the outward action or work of the Idolatrous priests hands that baptizeth, is as the workmanship of the men's hands, that made the Idols, spoken of, Psal. 115, 4. and as touching the relation of a sacrament, it is a vain idol and nothing, as were the heathen idols whereof the Apostle saith, an idol 〈◊〉 nothing in the world, 1 Cor. 8, 4. Which though for the matter and workmanship, it be something, yet for the relation unto God, or divine grace, it is nothing: & as otherwhere also * Arrow against Idol. p. 13, 14. they speak of Idols, that they are things of nought, because they ●aue nothing of that which fools think they have: and are therefore nothing to be esteemed, seeing an Idol is nothing in the world, as the Apostle saith 1 Cor. 8, 4. 3. So one while they make as if the baptism of the church of Rome (whereabout our question is) were like the calves of Israel, & heathens Idols; neither of which were ever ordained by God, and both of which were utterly to be destroyed: another while they make as if it were like Israel's circumcision, which was God's ordinance, remaining still in their apostasy, & not at all to be rejected. 4. Here they say, that the priests work which baptizeth, doth remain, as did the work of the Idolaters circumcising in Israel. Yet † Animad. p. 84, 102. 103. a little after in the same treatise, they mislike in us, and except against the comparing of the church of Rome with Apostate Israel: yea; albeit that here themselves compare that church's baptism with the calves of Israel, & with the jew brazen serpent, yea even with Israel's circumcision. Other contradictions, that might be observed by conference of their assertions otherwhere, I will not here insist upon Let these suffice for the present. ABUSE OF SCRIPTURES. Fourthly, for abuse of the Scriptures here alleged, Abuse of Scriptures. that may now also evidently appear by the errors and other particulars before noted. For although there be many devises of men sinfully annexed to baptism in the church of Rome, & some wicked opinions erroneously held concerning it among them: yet baptism both ‘ Rom. 6, 3. was there, as God's ordinance, before these corruptions and errors; and so hath been continued in that church to this day; and ought also still to be retained: the corruptions only and the errors being renounced & rejected. So then the baptism ●ere had (whereabout our question is) neither is like jeroboams calves ●●oken off, 1 King. 12, 28. nor is an extraordinary and temporary sign, 1 King. 12.28. as was the brazen serpent; nor is to be renounced, as the brazen serpent was destroyed, 2 King. 18 4. for idolatrous abuse; nor to be esteemed as the common washing of our face with water, as the brazen serpent was accounted & called Nehushtan, a piece of brass: 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 baptism be as the lie in the right hand there spoken of, then should it not only be a vain Idol of man's devising, and utterly to be rejected of all that have so received it, as there it is ministered: but also till it were so renounced, we might say of every such a one, as there the Prophet saith, He feedeth of ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand? Esa. 44, 20. The sinful iniquity of which Anabaptistrie, is already declared before. Which also convinceth the abuse of this Scripture, and other like allegations of theirs here and otherwhere. 3. So when they stick not to affirm, that in the Romish baptism the saying of the Apostle is verified, an Idol is nothing in the world, 1 Cor. 8, 4. how extremely again doth he abuse the Scripture? 1 Cor. 8, 4. And how truly is the Apostles saying verified in themselves, that they wax worse and worse, deceiving and being deceived? 2 Tim. 3, 13. And yet further, when with this, they compare that which is written of the heathens idols, Psal. 115, 4. their Idols are silver and gold, Psa. 115, 4. the work of men's hands, applying this also to the baptism aforesaid most ungodly and deceitfully: as may appear by their own words, 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 show by these two joined together, that as an Idol, so popish baptism, for the matter and work is something, but for the relation unto God, for mystical or spiritual representation, signification, confirmation, sealing, obligation, or the like, it is nothing, yea, so it is a vain Idol and nothing? Which how like is it to that of † Lib. 2. de Eccles. triumph. etc. cap. 5, tom. 1. contr. 7. Bellarmine, which I noted here a little before in his Shifts, where he alleging this saying of the Apostle, We know that an Idol is nothing in the world, 1 Cor. 8. saith, that here an Idol is said to be nothing, because that although it be something according to the matter, yet it is nothing formally; seeing it representeth that which is nothing, & therefore neither doth truly represent, neither consequently is in deed. Where yet note this difference withal, that Bellarmine allegeth this Scripture, to show (if he could) that the images had in the church of Rome, (which are Idols, yet) are no Idols indeed: And he here allegeth the same Scripture, to show (if he could) that the baptism had in the church of Rome (which is not an Idol, yet) is an Idol & nothing in the world: & this ever touching the relation also, which is the main thing in the Sacrament: as he likewise saith. And whereas to have some colour, he amnexeth, that the Apostle when he saith, An idol is nothing in the world, yet is not contrary to the Prophet who saith, Their Idols are silver and Gold, the work of men's hands, what manner of reasoning is this, but as if now some other would rise up, and say, Neither is the Prophet contrary to himself in the same place, when he saith, They that make the Idols are like unto them, & so is every one that trustet● 〈◊〉 them, Psal. 115, 8. compared with ver. 4, 5, 6, 7. for though the makers of them ●●e not made of gold and silver, as the Idols be, and though they have mouths, eyes, ears, noses and hands, that can speak, see, hear, smell, and handle, which the Idols can not: yet they are notwithstanding spiritually brutish, foolish, vain, blind and senseless; and so are like the Idols: as other Scriptures teach us to understand this saying here, jer. 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 alleged, namely Rev. 17, 11. & 18, 8, 20, 21. Reu. 17, 11 & 18, 8, 20, 21. 2 Thes. 2, 11, 12. ● Thes. 2, 11, 12. although they be true of Antichrist, with his adherents & apostasy, and of the mystical Babylon: and so may fitly be applied to the man of sin & to the mystery of Babylon, with all that lawless estate and iniquity there spoken off: yet touching the question of Baptism now in hand, they are vainly alleged, and much abused. For difference is to be put between antichrist's apostasy; and God's ordinances therein retained, (though corruptly used, and mixed with their own inventions:) 2 Thes. 2, 3, 4. with Ezech. 43, 7, 8. between the man of sin; and the Temple of God, wherein he sitteth: 2 Thes. 2, 3, 4. between the Gentiles; & the court of the Temple, with the holy city, given them to tread thereon, for a time appointed. Rev. 11, 2. between Babylon (the empiring city of Rome, with the Babylonish estate thereof;) and the people of God, whom he calleth and bringeth from thence, as he did his people of old out from Babylon of the Chaldeans, and Let out of Sodom. Rev. 17, 3, 4, 5, ●, 18. and 18, 2, 4, 5, 19, 20, 21, with Esa. 48, 20. jer. 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 apostasy, shallbe consumed. His adherents being strongly deluded to believe lies, and not believing the truth, but taking pleasure in unrighteousness, shallbe damned the Beast shall go into perdition: and Babylon, the great city shallbe burnt with fire, and thrown down with violence, & found no more, as the holy Apostles and Prophets have foretold: As may be seen in the Scriptures and chapters here alleged, 2 Thes. 2, 3, 8, 11, 12. Rev. 17, 11. and 18, 2, 8, 18, 20, 21. compared with jer. 50, and 51. Esa. 13, and 14, & ●1, 1— 10. and 47. Dan. 5. Hab. 2, Zach. 8, 9 jer. 51, 61— 64. But will it therefore follow, that the Baptism had in the church of Rome is no ordinance of God, no sign, seal, or sacrament of the Lords, but a vain idol and nothing; and to be renounced, as an impure idol in their abuse; yea to be a lying sign, a detestable, and cursed sacrament, as they often speak of it? Or, that all who are there baptised, and retain the baptism had in that church, as the Lords sacrament, sign, and seal unto them of the forgiveness of sins, shallbe damned? Do the Scriptures here alleged, prove these things? If not, how greatly do they abuse the Scriptures, and their Readers? as the papists also do continually. Yet notwithstanding we may not because of their abuse, account the Scriptures to be an idol, or a lie in their right hand, or nothing in the world, etc. but we must still esteem them to be the holy word of God, the light of our feet and joy of our hearts, the true and sure testimonies of the Lord: how ever they be perverted and abused by them. And hitherto of their abuse of the Scriptures in this place. VAIN DISTINCTIONS, AND anabaptistical assertions. Vain distinctions and anabaptistical assertions. Fiftly, for vain distinctions, and anabaptistical assertions: observe these: 1. That he maketh two sorts of Idols, and saith both the kinds are in popish baptism: and yet neither of them is to the point in hand: as may be seen by the particulars aforesaid. Besides that in right propriety of speech, this rather showeth two sorts of Idolaters, then of Idols: the brazen serpent being not in deed an idol, but only idolatrously abused by them * 2 King. 18, 4. that burned incense unto it. Neither doth the Scripture (that I can find) call it an Idol: or any where take Idols to be types and sacramental signs unto us of redemption by Christ, as † Num. 21 8, 9 with Joh. 3, 14.15. the brazen serpent was to Israel in the wilderness: as here by themselves is observed. Thus also (as they do) not too only, but many sorts of Idols may be made in other respects: As besides those that are here named by themselves; and such also, as are only fictions and imaginations of the mind; some to be of such things as being given by the Lord, for the common use and service of the world, yet are made Idols by men unto themselves, Lev. 19, 4. Deu. 4, 15, 16— 19 jer. 10, 2, 3. Hos. 13, 2, Act. 27, 42, 43. Phil. 3, 19 Col. 3, 5. 1 Joh. 5, 21 as the Sun, Moon, Stars, etc. some parts of the body, and other creatures given to man also for his use, as the belly, money, and the like, are by many made their God: Also kings and Princes in kingdoms; Husbands, wives, and children in families; Ministers and people in churches; yea the church, and Christ himself, are often made Idols, by the vain opinions, sins, and abuse of men: and many other the like things, which were long to declare & insist upon in particular. But shall we therefore say, that these indeed are Idols, and so many several sorts of Idols also? And that they are not the true Sun, Moon, Stars, etc. Or should we not rather acknowledge, that these are the Lords good ordinances, benefits, & mercies unto us: which many abuse idolatrously, to their own hurt, & to the dishonour of God; but not to the annihilating of the Lords institutions themselves? And now by this occasion, let me wish these men to consider well with themselves, whether their own errors (about this and other matters) be not in deed idols before the Lord: Exod. 20, 4.5.6. Ezec. 14, 7. Hos. 13, 2. 1 Joh 5, ●1. such as be all erroneous opinions and courses in religion, which men frame to themselves according to their own understanding; whether concerning Christ himself, or concerning his faith, order, worship, or any part of religion; otherwise than the Lord hath himself prescribed in his word. By means whereof it cometh often to pass, that many who think themselves most free from idolatry, & have their eyes only bend upon others in this behalf, are yet notwithstanding themselves deeply plunged therein. 2. It is also a vain distinction, as touching the question in hand, when to reconcile the Apostles words who saith, an idol is nothing in the world, 1 Cor. 8, 4. with the Prophet's words, who saith, their idols are silver & gold, the work of men's hands, Psal. 115, 4. they tell us, that an idol for the matter is something, but for relation to God or divine grace it is nothing. For what concerneth this the Lords ordinance of baptism, that is the sign of his covenant, & hath relation thereto, & c? Or what agreement have idols with the Lords ordinances: that here they give us idle distinctions concerning Idols? 3. For other odious & Anabaptistical assertions note these now likewise together, which have here before upon several occasions been observed already. 1. That he calleth Christ's baptism (corrupted) antichrist's Christening. 2. That making two sorts of Idols, he saith there is a mixture in antichrist's Christening, of both sorts of abominations. 3. That therefore they have renounced the Romish baptism, as an impure idol in their abuse, etc. 4. That it is a lie in the right hand of all that so receive it, Esa. 44, 20. 5. And that the saying of the Apostle is verified in it, an idol is nothing in the world. 1 Cor. 8, 4.6. That the water in baptism there received, is as the gold & silver of the heathens Idols, spoken of, Psal. 115, 4. 7. That the outward action and work of the priests hands in baptism, is as the work of men's hands that make the Idols aforesaid. 8. That touching the relation (which is the main thing in a Sacrament) etc. so it is a vain Idol and nothing. 9 That it will not help to say, that baptism in itself considered, is Christ's ordinance (though corruptly abused and administered among them) because the brazen serpent being in itself God's ordinance at first, and a sacramental sign of redemption by Christ: yet they that burned incense unto it, made it an Idol, and therefore as Nehushtan (a piece of brass) it was destroyed. What strength this giveth (if there were truth and weight in it) & how near it cometh to that other assertion, which some among than boldly affirm, that the baptism aforesaid is no more or better to be esteemed, but as the common washing of our hands or faces with water, let such as are wise consider: As also what great seduction and erroneous grounds leading to Anabaptistrie, are couched in the assertions aforesaid. And these, so many together in the compass of one page, besides infinite the like otherwhere. Wherein they should have had the more care of their own sayings; lest while they impute blasphemy to the Papists (as here they do, & justly) they fall themselves also, by their assertions, into the same transgression and impiety. Other things more might be observed and answered about the particulars aforesaid: but these are enough: & more than here I would have noted, but that their own dealing, and the regard of others and of the truth itself, did urge me thereunto. And hitherto of the Shifts, errors, contradictions, abuse of Scriptures, vain distinctions, and anabaptistical assertions, found in these few lines. What abundant store of such stuff he hath about his and other matters beside, in this treatise of his (which were endless ●o insist upon in particular) may even by this little sufficiently appear to such as are judicious & unpartial. Now here I will only proceed to one or two more objections that are much urged about the matter in hand. OBJECTION FOUR But Israel in their defection (from whom diverse of the former reasons & answers are taken) becoming Apostate, M.A. etc. when jeroboam set up the golden Calves, Animad v. p. 68, 70. 81, 82, 88, 89, 90, 91, 92, etc. and Israel committed Idolatry with them, were not in their apostaste the people of God, or his church: but were cast off by the Lord, and divorced from him; the covenant was broken not only on their part, but also on his: so as now he gave them a bill of divorce, and ceased to be their God, and they to be his people. And (as touching circumcision or any such ordinances retained among them) * Animad. pag. 70. seeing they then were fallen † 2 Chr. 15 3. from God, and from his church, and so were ‡ jer. 3, 8. divorced from the Lord, and were ‘ Hos. 2, 2. not his wife, but * Hos. 13, 1 dead in their sins: the ordinances of God which they in show retained, could not be unto them the signs and seals of forgiveness of sins, & of life eternal, and therefore were in their use of them, false and deceitful; as were also the ordinances of God retained in other nations, as “ Numb. 23.1. Pompon. Laetus de sacerdo. etc. Altars Sacrifices, Priests, tithes, first fruits, incense, meat offerings, drink offerings, feasts, baptisms or washings, anointings, excommunications, prayers, vows, & many the like, whereof all histories do bear record, that the Gentiles did retain them. ANSWER. Very erroneous and ungodly assertions are here again: & such as are directly contrary to the Scriptures, in the true meaning & intendment thereof. For the Lord was yet still their God, & they his people & church, both in the account of the Lord himself and of his holy Prophets: as † Advert. p. 59— 63. in another treatise I have showed heretofore. Which being still so erroneously denied, and colourably oppugned by them, I will therefore now again insist hereupon. And that also the more largely, considering the weight of the matter, and their abuse of the Scriptures about it. Yet will I but treat of some special particulars, of the exceeding many testimonies of Scripture, and reasons that might from thence be deduced about this matter. 1. The Prophet that anointed jehu King over Israel, spoke thus unto him, in the Name of the Lord, ‡ 2 Kin. 9, 6. etc. Thus saith the Lord God of Israel, I have anointed thee King over the people of the Lord, even over Israel, etc. 2 King. 9, 6. Where first observe, that there was almost an hundred years, & in that time “ jeroboam, Nadab Baasha, Elah, Zimri, Tibn●, Omri, Ahab, Abaziah, jehoram, jehu. ten kings, from the defection of jeroboam the son of Nebat (who set up the calves) unto jehu now anointed to reign over Israel. All which time, the Lord was yet still their God, and they his people, as the Prophet here affirmeth in the Name of the Lord. Which that it may the better appear, I would ask of these Opposites, first, whether this Prophet spoke truth or falsehood, when now he said, Thus saith the Lord God of Israel? Secondly, whether the Lord himself spoke truth or falsehood, when he said to jehu by the Prophet, I have anointed thee King over the people of the Lord, over Israel? And thirdly, whether jehu was anointed a true King in deed (and not supposedly only) over Israel the people of the Lord? Fourthly, let us compare herewith the like speech of the Lords concerning David, when he said * Chro. 6, 5 6. with 2 Sam. 5, 2. & 2 Kin. 20, 5. I have chosen David to be a ruler over my people Israel 2 Chron. 6, 5, 6. And was not this so in truth and in deed? Finally, mark that in this speech, † Gen. 17, 7 Esa. 63, 19 the words of the covenant are still retained and expressly used, when the Prophet saith not only, The Lord, but The Lord God of Israel, and again, the people of the Lord, even Israel. Now if the Lord and his Prophet spoke the truth as the thing was in deed, than these Opposites teach falsehood: and so if the Scripture be true, their writings and assertions are false. Yea they deal far worse than the Captains that were then with jehu, who (how ever in a swaggering vain they called the Prophet ‡ 2 King. 9, 11. a mad fellow, afore they knew why he came to jehu, yet) when they knew the man & the matter, they presently showed by their deeds and words, that they esteemed his message, as the word and work of the Lord; and himself, as the Lords Prophet, and not as a mad fellow: much less as a false fellow, that spoke leasing of the Lord and of Israel, or any otherwise then as the case then stood in deed and in truth. 2 Kin. 9, 1— 13. with 1 King. 19, 15, 16. This dealing of those Captains, will rise up in judgement against these men: if still they go on in despising the word of God, and reviling his servants, & will not upon knowledge of the will of God showed unto them, yield thereunto: as these Israelites (now in apostasy) did in the matter aforesaid. Which I note the rather, because ‘ 2 Kin. 9, 6. this Scripture (with some other) hath been “ Adver. pag. 59 showed them heretofore: and yet they cease not, but set themselves purposely to oppugn us herein. Now to proceed, after Jehu's time also, the Scripture showeth, that when Hazael king of Syria had oppressed Israel all the days of Jehoahaz (the son of jehu) * 2 Kin. 13 22, 23. the Lord was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence as yet. where mark these things, first how the Lord of his free grace holp and preserved Israel in their misery, because of his covenant with Abraham and the Fathers, wherein he had promised to be not only their God, but the God also of their seed after them. Gen. 17, 7. Secondly, that God had not cast them from his presence as yet. And this was above an hundred years after the time of jeroboam the son of Nebat, as the history showeth. So as this Scripture alone sufficiently declareth, that Israel was yet still under the covenant of the Lord: and that both in the Lords own account, and in the estimation of the Prophets that recorded these things. Moreover, the Scripture recordeth, that † 2 King. 14, 23, 25. Jeroboam the son of joash (the thirteenth king from jeroboam the son of Nebat that made the calves) restored the coast of Israel from the entering in of Hamath, unto the sea of the plain, according to the word of the Lord God of Israel's which he spoke by the hand of his servant jonah, the son of Amittai the Prophet. Where again observe those terms, the word of the Lord God of Israel, which he spoke by his servant jonah the Prophet. Was this then the word of a supposed Lord God of Israel, or of him that was in deed and in truth the Lord God of Israel? Was jonah the servant and Prophet of an imaginary God, or of him that was indeed (both in the Lords account, and in his own persuasion) the Lord God of Israel? Or was it any other God than this, to whom jonah prayed in his distress when he saith he prayed to the Lord his God etc. Jon. 2, 1— 9 Or did he pray to any other God, than the only true God, that was the God of Israel, by his covenant of grace made with the Fathers? 2 Kin. 13, 23. Many the like sayings might be produced out of the history of Israel, and books of the Prophets: which were long to note and urge in particular: & there will be occasion to speak more hereafter about this matter. Here therefore I will but cite some places, which the Reader may turn unto, and observe, about the point in hand, 1 King. 14, 7, 13. & 16, 33. and 17, 1, 12, 14, 18, 20. 2 King. 5, 15, 17. 2 Chron. 30, 6— 9 Hos. 4, 6, 8, 12. and 5, 4. and 12, 8, 9 and 13.4, 5, 13, 16. and 14, 1. Amos 7, 15, 17. and 9, 10. Mich. 2, 3— 9 with 1, 1. and Amos 3, 1. and 8, 2. Where the Prophets expressly call and with a joint consent account Israel in their defection (as they did judah also in their apostasy) to be the people of the Lord, and the Lord to be their God: and this also in deed and in truth, as the places themselves and the matters spoken off, with the circumstances thereabout, do plainly manifest. And that these terms (Thy God, and my People, and the like) so often used, both touching Israel and judah, are terms and notes of the covenant, is so evident throughout the Scriptures, as it is strange that any should offer to deny it. For which see, Gen. 17, 7. Exo. 3, 15, 16, 18. and 6, 7. Lev. 2, 13. Num. 10, 9, 10. Deut. 1, 21. and 4, 23, 24. and 7, 16. and 8, 2. & 26, 17, 18, 19 and 29, 10— 15. 1 King. 14, 7, 13. 2 King. 20, 5. with 1 Chron. 11, 2. and 2 Chro. 6, 5, 6. and 20, 7. and 36, 16. Neh. 1, 10. Esa. 35, 2, 4. and 37, 16, 21. Jer. 2, 13, 17. & 7, 28. and 19, 3. and 23, 2. and 28, 14. and 29, 4. etc. Ezech. 13, 10, 18. Hos. 2, 23. Mich. 6, 3, 5. Zach. 2, 11. and 13, 9 Joh. 20, 17. Act. 3, 22, 25. Rom. 9, 25, 26. & 11, 1, 2. 2 Cor. 6, 16. Heb. 4, 9 and 8, 10. and 10, 30. and 11, 25. 1 Pet. 2, 10. Rev. 4, 11. and 5, 10. and 7, 3, 10, 12. and 12, 10. and 18, 4. and 21.3 .. 2. Otherwise the tribe of judah (which is also called the people of the Lord, and God said to be their God) when they † 2 Kin. 21 22. & 22. 17. 2 Chr. 12, 1, 5. & 21, 10, 11. & 24, 20.24. Esa. 1, 4, 21. jer. 1 16. & 2, 13. etc. forsook the Lord, and became Apostates and Idolaters, & committed other notorious sins beside, and that in such sort, ‡ Ezec. 16.2.51. & 23, 2— 11. etc. as they justified Israel and became more corrupt than she (for which the Lord punished them seveerely, & cast them out of his land into captivity in Babylon) should not indeed and in truth be accounted the people & church of God. Neither should those terms, (My people, Thy God, and the like, spoken concerning them by the Prophets, in such estate) imply and teach us, that yet notwithstanding they were then still under the covenant of God, and so both by the Lord himself and by his Prophets esteemed to be his church and people. Jer. 2, 11, 13, 17, 31, 32. and 3, 20, 21. and 4, 11, 22. and 5, 31. and 6, 14, 27. and 7, 2.— 12— 28. and 8, 7, 19, 21, 22. & 15, 6, 7. & 18, 15. and 23, 2, 13, 22, 27, 32. and 28, 14. and 29, 4, 8. etc. Ezech. 13, 10, 18. with 8, & 9, & 10, & 11 chap. and 16 ch. and 23 ch. Obad. ver. 12 & 13. Micah. 1, 9 and 2, 3, 5, 7, 8, 9 and 3, 3, 5. and 6, 3, 5, 8. & 7, 10, 14. Zeph. 2, 7. and 3, 2. 3. And if we look to former times, the children of Israel (all the tribes of old, both judah and Israel together) in the times of the judges, etc. should not be the people and church of God: if the exceptions aforesaid were of weight. For they also then forsook the Lord, and fell into defection, and became great idolaters: & were for that & other their sins often and sore punished of the Lord. As in the book of judges may be seen. judg. 2, 11, 12, 13, 19 and 3, 5, 6, 7. and 6, 1, 10, 25— 30. and 8, 27. & 10, 6. & 17 chap. & 18, 30, 31. with 1 Sam. 7, 3, 4. & 12, 9, 10. & Psa. 78, 56, 57, 58, 59 etc. and 106, 34— 39, etc. 1 Kin. 11, 33. Besides that Ezekiel and others note the like also concerning them, when they were in Egypt; in the wilderness; and in the land of Canaan. Ezec. 20, 7, 8, 9, 10— 27. etc. & 23, 2, 3, etc. Amos 5, 2●, 26, 27. with Act. 7, 38— 43. 4. But to insist on the ten tribes more particularly, & yet further to observe some more things out of the Prophets and other Scriptures concerning them: let us first of all remember, that the Lord when he brought Israel out of Egypt, and gave them his Law, spoke these words & said, I am the Lord thy God, which have brought thee out of the land of Egypt, Exo. 20, 1, 2, 3, etc. out of the house of bondage: Thou shalt have no other Gods before me, etc. This I suppose they will not deny to be spoken by the Lord to his church and people indeed and in truth. Now Hoseah the Prophet in his time (about two hundred years after jeroboam the son of Nebat had set up the calves at Dan & bethel, and caused Israel to sin) speaking unto Ephraim, who had now been so long in defection, saith unto them in the Name of the Lord, * Hos. 13, 4. Yet am I the Lord thy God from the Land of Egypt, and thou shalt know no God but me. etc. Hos. 13, 4. with v. 1, 2, 3. Where observe, that in † Exo. 20, 2 Hos. 13, 4. in both places, the words of the covenant are used, and in the same terms, I am the Lord thy God, etc. Which showeth plainly, that they were now still the Lords people, under his covenant, and were so esteemed by the Lord himself and by his Prophets in deed and in truth. 5. By the ‡ Hos. 13, 4 same Scripture appeareth also, that they were accounted now still not only the Lords people, but even as the same people of Israel, whom the Lord brought out of Egypt: notwithstanding that they lived now so many generations after, and had gone through so many changes of their estate, and were also fallen into great defection, & had so long continued in that apostasy: & were not yet cast out of the land of Canaan, etc. Which appeareth yet further, by the next words in the same place, where the Lord also saith, ‘ Hos. 13, 5 6. I did know thee in the wilderness. etc. And, According to their pasture (speaking of the land of Canaan) so were they filled. Hos. 13, 6. and by diverse other like speeches of the Prophets: which were long to insist upon in particular: as namely, when the Prophets say, “ Hos. 10, 9 and 9, 9 they had sinned from the days of Gibeah (which was ’.’' jud. 19 etc. in the time of the judges) and * Hos. 13, 10, 11, 12. with 1 San 8. etc. from the days of King Saul: and had yet still been partakers of God's mercies: † Hos. 11, 1— 4. with 13, 4, 5. from the coming out of Egypt, whence he brought them and guided and fed them in the wilderness: yea, even † Hos. 11, 1— 4. with 13, 4, 5. from the birth of jacob, ‡ Hos. 12, 3, 4, 5, 9, 10 11, 12. etc. & the Lords speaking with him at “ Gen. 3● 6-11. etc. bethel: Whereabout those words of the Prophet are remarkable, The Lord found Jacob in bethel, and there he spoke with us. With us, saith the Prophet Hosea, speaking of Israel and himself together, now at that time. Hos. 12, 4. The like testimonies may be observed also in other of the Prophets: as in Amos 2, 6, 8, 9, 10, etc. and 3, 1, 2. and 9, 7. with 6, 8, and 8, 7. and Mich. 2, 7. and 6, 2— 5. compared with jer. 2, 6. etc. By all which appeareth how the Prophets esteemed them still to be the Lords people, whom he brought out of Egypt, and to be under his covenant, etc. 6. Moreover, the land (where Israel now dwelled in Canaan) was “ Hos. 9, 3 the Lord's land: like as was that of judah also, joel 1, 6, 7. In respect whereof, the land of other nations, as of Assyria and the like, was a polluted land: whither to be driven, and there to die, was also threatened as a punishment. Amos 7, 17. whereas Israel was not yet driven out of the Lords land (and so had not yet a bill of divorement) when Hoseah and Amos prophesied. Hos. 9, 15. with ver. 3. and Amos 7 and 8 chap. 7. Neither was the Lord yet departed from them, nor they as yet cast of by him. Hos. 9, 12, 17. with 2 King. 13, 23. All which showeth, how they were still the Lords people, and under the Lord's covenant made with Abraham, Isaac, and jacob, as is expressly mentioned, 2 King. 13, 23. & how greatly therefore they err, who do not (in this behalf) make other or better account of Israel in their defection, then of the heathen nations, etc. Of which more hereafter. 8. To the same purpose may be noted, how the Lord blameth Israel, for not observing * Amos 8, 2— 5, etc. the New moons and Sabbaths, as they should: Which were ordinances of the church of God: & for which the heathen nations are never blamed. Which also were part of the partition brickwall then standing between the jews & Gentiles: and plainly showeth, how the Lord still accounted them for his church and people, although they had now fallen into great backsliding from him. 9 The like may be noted, in that the Prophet's rebuke Israel, aswell as judah, for making covenants with the Assyrians and Egyptians, relying on them, and seeking help at their hands, & not of the Lord, in their distress. Ezech. 23, 2, 5, 6. with ver. 11.12, 13. Also Hos. 5, 13. and 7, 11. with Esa. 30, 1— 7. and 31, 1, 8. jer. 2, 36. etc. and with Deut. 7, 1, 2. etc. 10. Also, in that they reckon it among the sins of Israel, that † Hos. 5.7. and 7, 8. they begat strange children, being mixed in marriage with the people of other nations. Like as it is reckoned among the sins of the Israelites generally, Judg. 3, 5, 6. with Psal. 106, 34, 35. and of judah also particularly, and is noted as a breach of the covenant among them, Mal. 2, 11. Ezra. 9 and 10 cha. Neh. 13.1, 2, 3.4, 23, etc. Which could not so have been to Israel, as it was to judah, had they not been now still the people of God, and under his covenant, as judah was: notwithstanding this and their other manifold iniquities, so much and sharply reproved by the Prophets. Or doth God ever blame the nations, or any persons that were not his people and under his covenant, for mixing themselves in marriages & covenants with other people, for begetting strange children, for seeking help at their hands, etc. So as these things also show Israel still to be the people and church of God, to whom these laws were given, and of whom was required obedience thereunto (for not marrying and covenanting in such sort with the heathen of other nations) together with the rest of the laws of God. Exod. 34, 15, 16. Deut. 7, 1— 6, etc. with 1 King. 11, 1, 2. and Hos. 5, 7. and 7, 8.. 11. And generally, that * Hos. 8.12. the Lord wrote unto them the great things of his law. Which he showed not to other nations, as he did to Israel, to whom he gave his statutes and judgements. Psal. 103, 7. and 147, 19, 20. with Deu. 4, 5— 8. 12. Also, that † Amo. 2, 6, 7. the Name of God is said to be profaned by Israel, aswell as by judah: whom these men themselves (I think) will not deny to be the church and people of God, remaining then still under his covenant, etc. Amos 2 6, 7. compared with Esa. 52, 5. and 63, 19 Ezech. 36, 20, 23. 13. ‡ Hos. 13, 12, 13. Yea Ephraim is acknowledged for “ a son (though an unwise son) being now in defection: And Israel is ‘ Hos. 8, 1, 2. Amo. 3 1. the house and family of the Lord: & together with judah is so called. Amos 3, 1, 2. with 2, 4, 6. Hos. 8, 1. and 9, 15. Which term also is attributed to the churches of the Christians, the churches of God now in the time of the Gospel. 1 Tim. 3, 15. 2 Tim. 2, 20. Luk. 12, 42. 14. And when a vision of judgement † Amo. T● 1— 5. upon Israel was showed to Amos the Prophet, he prayeth for them, as being now still * So Danaeus, Calvine and others expound and understand it. the people & church of God, and under the covenant of the Lord, when he saith, O Lord God forgive, I beseech thee, by whom shall jacob arise? for he is small. Amos 7, 2. And again, when another like vision was showed him, O Lord God cease, I beseech thee, by whom shall jacob arise? for he is small. ver. 5. Where the Prophet, in his prayer to God for Israel, useth two reasons of weight, implying so much. First, when he calleth this people jacob; not Edom, Moab, Ammon, Ashur, Cush or the like, that were strangers from the promise & covenant of God: but purposely termeth them jacob, as being the children of jacob, of his seed and family, and therefore the chosen and adopted people of God, whom he loved and took into covenant, and to whom he promised and showed mercy, etc. 2 King. 13, 23. with Mal. 1, 2. Amos 8, 7. with Psal. 47, 4, 9 and 14.7. and 83, 3— 8. jer. 2, 4. Hos. 12, 2— 12. etc. Secondly, when he allegeth that Jacob (this people) was small, having been sore afflicted, & almost worn out by enemies and other calamities: as appeareth in the books of the Kings. 1 King. 16, and 2 King. 8, 12. and 13, 22. and 14, 26. and otherwhere in the history: so that (although their sins deserved God's chastisement, in respect of themselves, yet) now the Prophet was earnest with the Lord, that he would remember jacob (this people of his) in mercy, and not utterly consume them: but now the more to pity them and show them mercy, when they were become small, & brought so low. And thus much is acknowledged by these men themselves otherwhere: Annot. o● Psal. 14, 7. where David saying, When the Lord returneth the captivity of his people ●aacob shallbe glad, Israel shall rejoice: the note is thus word for word: jaacob, Israel] that is, God's people, the posterity of Jaacob, who also was called Israel: (So Aaron is put for his posterity, the Aaronites, 1 Chron. 12, 27. and 27, 12. and David for his children, 1 Chron. 14, 31.) Jaacob is a name that noteth infirmity, etc. But to return to the prayer of Amos the Prophet, the very same reasons that ●e useth here touching Israel, are also used in prayer unto God, concerning judah, Psal. 79, 6, 7, 8. etc. and in more general terms, touching all Israel jointly, long before, in Moses time, Psal. 90, 13. So as these prayers of Amos for Israel in defection, are the more to be noted, both for that they agree with the like prayers made otherwhere for judah (whom these men themselves will acknowledge to be the people and church of God, notwithstanding they also forsook the Lord, and fell often into idolatry, and other great iniquities:) and because the Prophet thus prayeth for Israel again and again, twice using and as it were urging these reasons to the Lord; who both the times heard, & yielded to these his requests, concerning them. Amos 7, 2— 6. with 1, 1. and 2 King. 14, 26, 27. 15. Yea when afterwards the Lord gave Israel into the hands of the Assyrians for their sins, yet he so regarded them, as † jer. 50.17.18. he punished the King of Assyria that devoured Israel: like as he punished the king of Babylon, that broke the bones of Judah, whom likewise for their sins the Lord gave into the hands of the Babylonians. And both to Israel & judah, he promised mercy & forgiveness of sin, to the remnant of both of them (not of judah only, but of Israel also) whom he would reserve. jer. 50, 17— 20. Either therefore let them deny judah then to have been the church & people of God, or let them also yield it unto Israel: seeing both fell into defection from the Lord, and both were chastised by him, and both their enemies punished, and mercy promised to the reserved remnant of them both: As the Prophets many times teach. For which, together with the Scripture aforesaid, see also 1 Chron. 9, 1, 2, 3. Esa. 17, 3— 6. jer. 50, 1— 4. Hos. 1, and 2, and 3 ch. etc. Micah 1, 1. and 2, 12. and 4, 10. and 5, 6, 7, 8. and 7, 18, 19, 20. Nahum 1, 1, 9, 11, 12, 13, 15. and 2, 1, 2, 3. and 3, 18, 19 Zach. 1, 18, 19 with 8, 13. 16. Finally, so long as Israel dwelled in the land of Canaan (which was the Land of Promise) and there enjoyed their own policy (civil & ecclesiastical) among themselves, though extremely corrupted and adulterate: so long also as the Lord was pleading with them by his Prophets, calling them to repentance, denouncing against them his judgements for their sins, etc. so long Ephraim (the ten tribes figuratively so called) ceased not to be a people; Esa. 7, 8. with Deu. 32, 21.21. Rom. 20.19. and the children of Israel were now beloved of the Lord, though as touching themselves they were in apostasy and idolatry: Even like as a woman who is beloved of her friend or husband, though she herself be an adulteress: As the Scripture plainly teacheth. Esa. 7.8. and Hos. 3, 1— 4. with 1, 2— 9 and 2, 1, 2. etc. and 9, 3.12.15.17. Amos 3.1.2. with 1.1. & 2.4.6— 11. and 7.2.5.15.17. and 8.1— 5. Mic. 6.1.2. etc. with 2 Kin. 9.6. and 13, 23. and the other Scriptures here before alleged concerning their estate. Many other testimonies and arguments might be alleged to this purpose, out of the Prophets and history of the Scriptures, to show the error and falsehood of the aforesaid assertions, touching Israel, etc. But these for the present may suffice. Now to come to the Scriptures which are here alleged by themselves) more particularly: although their abuse thereof may sufficiently appear by that which hath been said, yet for more clearing of the matter, let us now also insist upon those places, which (to bear out the former assertions) they have here thus purposely and particularly joined together themselves. Touching 2 Chron. 15, 3. The first place is 2 Chron. 15, 3. where † 2 Chron. 15, 1.2. Azariah the Prophet meeting Asa King of judah, and all judah and Benjamin with him (as ” 2 Chr. 14 15. and 15.2. they returned to jerusalem from the war had with the Ethiopians) said unto them ” 2 Chro. 15, 2— 7. The Lord is with you, while ye be with him, and if ye seek him he will be found of you: but if ye forsake him, he will forsake you: Now for a long season Israel hath been without the true God, and without a teaching Priest, and without Law: But when they in their trouble did turn unto the Lord God of Israel, and sought him, he was found of them: And in those days there was no peace to him that went out, and to him that came in, but great vexations were upon all the inhabitants of the countries: And nation was destroyed of nation, & city of city: for God did vex them with all adversity: Be strong therefore, & let not your hands be weak: for your work shallbe rewarded. 2 Chro. 15, 2— 7. Here the Prophet encourageth them in the work & service of the Lord, and exhorteth them to continue and go forward with the reformation of Religion, which was already begun; whereof there is speech in the chapter going before, where it is said, that * 2 Chron. 14, 2— 5. Asa did that which was good and right in the eyes of the Lord his God. For he took away the altars of the strange Gods, and the high places, and broke down the images, and cut down the groves: and commanded Judah to seek the Lord God of their Fathers, and to do the Law and the commandment. Also he took away out of all the cities of judah, the buy places and the images: and the kingdom was quiet before him. Now to encourage them to continue this reformation so well begun, the Prophet useth diverse reasons, both in respect of things present, and things to come, and things already past: and all of them in regard of the Lord himself, & his dealing with them, according as they did or should walk with him: Touching things present, because the Lord had now ●hewed himself to be with them, in giving them deliverance from the Ethiopians, and victory over them, while they were careful of reforming his worship: For the time to come, that if they sought the Lord, putting trust in ●im, and being careful to worship him according to his word, the Lord ●ould be found of them: but if they should forsake him, declining to false worship, leaving of the reformation begun, than he would forsake them, & leave ●●em in their dangers and misery. For the time past, that Israel had been a ●●●ng season without the true God, and without a teaching priest, and without law: etc. 〈◊〉 which time no peace but much anguish and trouble had been unto them. Which ●hether it be understood of the ten tribes of Israel, or of judah, or of 〈◊〉 Israel together (as it is by ‡ Lavate●, Strigelius, Piscator, etc. in 2 Chro. 15. diverse diversely applied) yet it cometh to ●●ke purpose for the point in hand; showing how they neglected and left ●●f the true worship of God, and were then by the Lord punished diverse ●aies. If it be understood of the ten tribes (as well it may be) than we may apply it to jeroboams defection, and the estate of things among them from that time, to the days of Asa here spoken off. For now they had left the Temple and true worship of God, and followed jeroboams calves, and so are said to be * See also more hereafter, about the phrase of forsakeing the Lord, etc. p. 67, etc. without the true God. Now likewise they had left the Lords Priests, that were of Aaron's line, & set them up Priests of the lowest of the people: and were without a teaching priest, not having true doctrine sound taught, nor yet regarding it, and being without the sacrificers of the Lord. Now also they had left the Law of the Lord, and followed the commandment of the King, and their own inventions, Hos. 5.11. and 13.2. and so are said to be without Law. And thus applying it to the ten tribes of Israel, we may well understand it of the defection of those times, when they left the true worship of God, and followed the calves at Dan and Bethel, etc. If it be understood of Judah, (as some apply it, and the term † By a Syneedoche. Israel is sometimes put for Judah, 2 Chron. 12.1.4.5.6. and 21.2. etc.) than it may be referred to the apostasy and false worship that had prevailed in judah, since Rehoboams' time, in whose days judah is said to have forsaken the Lord and his la, and to have built by places, and images, and groves, etc. 2 Chro. 12.1, 2, 5. with 1 King. 14, 21— 24. The reformation whereof Asa had now begun to make. As at other times also after this, the Lord complaineth of judah by the Prophet, saying, Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number. jer. 2, 32. If it be understood of all the tribes of Israel together (as some also apply it, and so the word Israel is often used) than it may be referred to the defection, and leaving of the true worship of God, so often mentioned in the book of judges as where it is said, that the children of Israel did evil in the sight of the Lord, and forsook him, & served Baal and Ashtaroth, etc. jud. 2, 11, 12, 13, etc. And here (for the point in hand) note, that in the Scripture, by forsaking the Lord, is often meant the leaving of his true worship and service, & the following of idols and idolatry, etc. As when it is said, that the children of Israel did evil in the sight of the Lord, and forsook the Lord God of their Fathers, there is further added this explication, that they served Baalim, and followed other Gods, of the Gods of the people that were round about them, etc. jud. 2, 11, 12.13.19.20. So also Rehoboam king of judah, and all Israel, are said to forsake the Lord, 2 Chr. 12, 5. that is, to forsake the la of the Lord, 2 Chr. 12, 1. and to transgress against the Lord, ver. 2. provoking him to jealousy with their sins, and building them high places, & images, & groves, etc. 1 King. 14, 21— 24. And thus the Lord long after again complaineth of judah by jeremy, saying: My people have committed two evils: they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water. jer. 2, 13. going after Baalim, ver. 23, etc. making cakes to the Queen of of Heaven, & pouring out drink offerings to other Gods, to provoke me to anger. jer. 7, 18. and 44, 16, 19 And, I will set my judgements against them touching all their wickedness, who have forsaken me, and have burnt incense unto other Gods, and worshipped the work of their own hands. Jer. 1, 16. And many the like throughout the Scriptures, good to be observed thereabout. As, judg. 10.6. 1 Sam. 8.8. and 12.10. 1 King. 9.9. and 11.33. and 18.18. 2 King. 21.21.22. and 22.17. 2 Chro. 7.22. and 21.10.11. and 24.18.20.24. and 29.6. and 34.25. Esa. 65.2— 11. Jer. 5.7.19. and 9.13.14. and 16.11, etc. Which manner of speech with other the like in the Scripture is to be observed, that we may aright understand these phrases, of forsaking the Lord, falling and departing from the Lord, going a whoring from under the Lord, despising, polluting, and forgetting the Lord, & other the like speeches, often spoken touching the forsaking, despising, polluting, forgetting of the Law, commandments, Temple, worship, & service of the Lord, etc. (as by the “ judge 2, 12, 13. & 3, 7. 1 Sam. 15, 11. 1 King. 18, 18. 2 Chr. 12, 1, 5. & 24, 18, 20, 24. and 25, 27. and 29 6. Psal. 106 20, 21, 39 Ezec. 23, 5. jer. 2, 13. and 3, 20, 21. and 22 9 Ezec. 22 8. Mal. 1. 6, 7, 8. etc. Scripture itself, and Chaldee Paraphrase, they are expounded usually:) and not simply of so dealing with the Lord himself; as the bare words and letter itself might seem to imply. For even in the defection of Israel, when jeroboam set up the calves, yet still they intended to worship the Lord that brought them out of the Land of Egypt, as their Fathers had done of old in the wilderness. 1 King. 12, 28. with Exo. 32, 4, 5, 8. And Naaman being healed by Elisha (a † 2 King. 5, 8. Prophet in Israel) acknowledged the Lord God of Israel to be the only true God. 2 Kin. 5, 15, etc. jehu is anointed king over Israel, the people of the Lord, 2 Kin. 9, 6. And hath zeal for the Lord against Baal, 2 King. 10, 16. and provideth for the servants of the Lord, when he slayeth the worshippers of Baal, and destroyeth Baal out of Israel, 2 King. 10, 23— 28. Yet he departed not from the sins of Jeroboam the son of Nebat, and took no heed to walk in the Law of the Lord God of Israel with all his heart. 2 King. 10, 29— 31. Likewise of jehoahaz after him (when Israel was oppressed by the Syrians) it is said that he besought the Lord, and the Lord harkened unto him. 2 King. 13, 2, 3. And many the like may be observed about the ten tribes. And much more concerning Judah, and all Israel together, in their corruptest times: if it were needful to insist thereupon. By this than may appear, that of whomsoever the Scripture aforesaid be understood, yet it will not prove, that circumcision or the other ordinances of God, had among the jews (whether in Israel, or in judah) were false and deceitful signs, & no better than the abominations of the heathen, here called by them, the ordinances of God retained in other nations. And if it would, than it might be urged against judah also, and not against Israel only: as hath been declared. And where then was circumcision, or the church of God, if now they were not in judah and Israel, nor among the jew any more than among the Gentiles? But of this Scripture with other the like, and of the estate of Israel diversely considered (sometimes in respect of themselves & their idolatry, breaking the covenant on their part, and provooking the Lord unto wrath: sometimes in respect of the Lord and his grace, not breaking the covenant on his part, but calling them to repentance, etc.) I have spoken “ Adver. p. 60, 61. etc. otherwhere: which while they would oppugn, what other thing do they but publish their own errors, contradictions, and abuse of Scriptures: as in some particulars (about the former Objection) hath been showed before, and will further appear by that which followeth hereafter. But now by this occasion, let me ask this touching themselves: If they would that men should thus esteem of Israel's sinful departing from judah, as here they write: how then would they have others to esteem, yea what do they think themselves, of their own estate, in regard of their sinful division made from the church whereof they were? Do they think that they also are fallen from the Lord and from his church, etc. & that therefore the baptism & other ordinances of God retained among them, are false and deceitful, and no better than the observances of the heathen, etc. And whereas † Arrow against Idol. p. 71. etc. they know that such have still some pretences, which they are wont to allege for the more colouring of their sinful iniquity: let them but see and consider the things which themselves have observed heretofore, touching † Arrow against Idol. p. 71. etc. jeroboam, what he could pretend for himself and the cause of Israel aforesaid: And let them make good use of it now for themselves. Touching jer. 3.8. The next Scripture here cited by them, is jer. 3.8. where jeremy the Prophet writeth thus, jer. 3, 6, 7, 8. The Lord said also unto me in the days of josiah the King, Hast thou seen that which backsliding Israel hath done? She is gone up upon every high mountain, and under every green tree, and there hath played the Harlot. And I said after she had done all these things: Turn thou unto me: but she turned not, and her treacherous sister judah saw it. And I saw, when for all the causes whereby backsliding Israel committed adultery, I had put her away, and given her a bill of divorce: yet her treacherous sister judah feared not, but went and played the harlot also. Jer. 3, 6, 7, 8. Where note these things: 1. That the Prophet spoke this in the days of Josiah, (as is said expressly, ver. 6.) at which time Israel was now carried away captive out of their own land into Assyria, some while before josiahs' days, viz. in the sixth year of Hezekiah, etc. 2 King. 18.9— 12. with 17 chap. So as this place is not to the point of the question in hand: which is concerning the estate of Israel, from jeroboams time, all the while they abode in the land. 2. And what consequence is there in this, to say, Israel was put away, & had a bill of divorce, in josiahs' time, therefore it was so dealt with, in Jeroboams' time; when as josiah was about two hundred years after jeroboam? As if one should say, * 2 King. 24, 20, and 25, chap. judah was carried captive unto Babylon out of the Lords land and presence, in Zedekiahs' time, therefore they were so dealt with in Rehoboams' time, whereas Zedekiah the son of josiah was above two hundred years after Rehoboam. 3. Nay this is directly against themselves. For seeing they were not put away, nor had a bill of divorce, so long as they dwelled in the Lord's land of Canaan; therefore their case was, and is otherwise to be esteemed, all that time, then as these men in their prejudicated conceit, for more colour ●f their errors, would bear us in hand. 4. By this place also compared with † Hos. 9, 3.15, 17. 2 Kin. 13, 23. other places of the Prophets) ●ay appear that by the bill of divorce, given unto them, is meant, the putting of them out of the land of Canaan; (as out of the Lords house and presence) and delivering them unto the Kings of Assyria to be carried thither. To which purpose may be observed, how a woman divorced or put away, is termed; one that is cast out, or thrust forth, to wit, out of her husband's house. Ezec. 44, 22. Thus * Basting. Comment. in Catechis. quest. 85. at the end thereof. some also think that excommunicates who are cast out of the church, and so out of the house of God, may after a sort be said (for the time of their so abiding) to have a bill of divorce. And all know, that such are to be accounted members of the church (though in sin) all the while their cause is a pleading, till they be proceeded withal, and cast out of the church: & that then also they are not to be esteemed, as put out of the covenant of the Lord: but from his house & family, till they repent: so as upon repentance they may and aught to be received again into the Lord's house, and admitted to the church's communion, as before. And this, without any new baptizing of them again: which yet should be, if they had been put out of the covenant of the Lord. For baptism is the sign of our entrance thereinto, and the Lords seal of his so receiving & admitting of us: as circumcision was to the jews of old. Likewise when judah was cast ou- of the land, and carried away captive to Babylon (as God said to jeremy, concerning them, ” jer. 15, 1 Cast them out of my sight, and let them go forth) and then after seventy years, ‡ jer. 29, 10. Ezr. 1, 1. etc. according to jeremies' prophecy also returned again into the land: they were not circumcised anew: neither had the Lord put them out of his covenant; though they had broken the Lords covenant themselves, and were therefore thus chastised by him. According as jeremy in another place faith expressly, “ Jer. 51, 5. Israel hath not been * Forsaken as a widow. forsaken nor judah of his God, of the Lord of hosts: though their land was filled with sin against the Holy one of Israel. jer. 51.5. Which is the more to be observed, considering the time when jeremy prophesied (here spoken of before) and the sundry things that here he speaketh, both of judah and Israel. Jer. 50, 4, 5, 17, 18, 19, 20, 33, 34. and 51, 5, 19 with 10, 16. and 3, 6— 25. Which being duly considered, will meet with diverse erroneous opinions that are conceived hereabout: and will show that the Lord was so far himself from breaking his covenant with them on his part, as still from time to time he called them to repentance, by his Prophets and by his corrections and chastisements, and even in this very thing (when at the last he put them out of his land) avenged the quarrel of his covenant upon them: as he had long before threatened by Moses against them. Lev. 26, 25. 5. Moreover in the ‡ jer. 3, 3. same verse (here cited by themselves, jeremy showeth, that when for all the causes whereby backsliding Israel committed adultery, the Lord had put her away, and given her a bill of divorce: yet her treacherous sister judah feared not, but played the harlot also: so speaking of the idolatries of judah, ●ery often and particularly, both in this chapter, and throughout his prophecy: As when he saith that ” Jer. 3, 3. she had an whores forehead, and refused to be ashamed: Yea that * ver. 11. the Lord said unto him, concerning her expressly, The backsliding Israel hath justified herself more than treacherous judah. Of whom also he testifieth, that they forsook the Lord, and burnt incense to other Gods, & worshipped the works of their own hands. Jer. 1, 15, 16. and 2, 13, 18. Saying to a stock, Thou art my Father; and to a stone, Thou hast brought me forth. v. 28. And according to the number of thy cities, are thy Gods, O judah. ver. 29. Yea in the cities of judah, and in the streets of jerusalem, the children gather wood, and the Fathers kindle the fire, & the women knead their dough to make cakes to the Queen of heaven, & to power out drink offerings to other Gods, that they may provoke the Lord to anger. jer. 7, 17, 18. and 44, 15— 19 They have forsaken me (saith the Lord) and have estranged this place, and have burnt incense in it unto other Gods, whom neither they nor their fathers have known, nor the Kings of judah, and have filled this place with the blood of innocents: They have built also the high, places of Baal, to burn their sons with fire for offerings unto Baal, which I commanded not, nor spoke it, neither came it into my mind. Jer. 19, 4, 5. A conspiracy is found among the men of judah, & among the inhabitants of jerusalem: They are turned back to the iniquities of their forefathers, which refused to hear my words: and the● went after other Gods to serve them: the house of Israel, and the house of judah have broken my covenant which I made with their father's Jer. 11, 9, 10. Shall we now therefore say of Judah, (as these men do 〈◊〉 Israel) that the Lord was not their God, nor they his people; that th●● Lord broke the covenant on his part also with them; that circumcision and the other ordinances of God retained in judah, were not the Lord signs, nor his seals of the forgiveness of sin, but that they were in their use o● them, false and deceitful: and no better than the ordinances of worship had among the heathen. Then the Prophet ‘ Jer. 1, 1, 2, 3, 16. & 2, 2, 28. jeremy himself, and “ Zeph. 1, ●, 4. etc. Zephani● who prophesied at the same time, against their corruptions; * Esa. 1, 1, 11, 29 and 2, 6, 8. and 57, 3, 4, 5. Esay all and † Mic. 1, 1, 5, 9, 13. & 5, 13, 14. and 6, 16. Micah, who prophesied before against their idolatries; and all th● ” Esa. 8, 16, 17, 18. and 66, 5. Jer. 26, 17-20. and 35, 2. and 36, 4, 12, 19 and 40, 5, 6 and 51, 59, 61. godly that were with them in those days members of that church had not the Lords sign of circumcision, nor his seal of forgiveness e● sins, and of life eternal, nor any other ordinances of God, but such a● in their use were false and deceitful: and no better than the abominations of the heathen. Let him that readeth consider, how ungodly and erroneous these opinions and assertions are. 6. And observe also, how they shuffle together both Scriptures an● matters, that are clean differing one from another, touching the poi●●● in question. The other Scripture, which here they cited before, our o● 2 Chro. 15, 3. was spoken ‡ 2 Chr. 15 1, 2. 1 Chr 3, 10. in asa's time, who was the ” 2 Chron. 12, 16. and 14, 1. third king from R●hoboam (in ‘ 2 Ch●on. 10 chap. ● 1 Kin. 12. whose days the division was made by jeroboam) af●●● which time, * 2 Kin. 17 & 18, 9, 10, 11.12. Israel had no bill of divorce, nor was put away, of a lo●● time, but abode in the land about two hundred years after: as appeareth plainly by the history. But this Scripture which they join with●● ●ut of Jer. 3.8. was spoken in ‡ jer. 3, 6. Josiahs' time, the ” 1 Chr. 3, 10, 14. fifteenth King from Re●oboam aforesaid: who reigned ‘ 1 Kin. 14.21— 2 Kin. 22, 1. about three hundred year after him. At which time Israel was put out of the land of Canaan, and carried away into Assyria (a “ Amo. ●. 17. polluted land:) and so had the bill of divorce here spoken off. (Which fell out * 2 Kin. 18 10, 11. in the sixth year of Hezekiahs' reign, as I no●ed before:) Which times and cases therefore, how far they differ one from another (& so from the point in hand) who is there that cannot observe? 7. Finally, here might further be considered, how in this chapter also, the Lord biddeth jeremy † jer. 3, 12, 13, 14. go and proclaim these words toward the North, and ●ay, Return thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you: for I am merciful; saith the Lord, & I will not keep anger for ever: Only acknowledge thine iniquity that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the Lord: Turn, O backsliding children, saith the Lord, for I am married unto you: and I will take you one of a city, & two of a family, and I will bring you to Zion. jer. 3, 12, 13, 14. Where diverse things about the points in question might be observed, if I would stand thereon. As namely: First, that the Lord here biddeth the Prophet jeremy, Go and proclaim these words towards the North, that is, towards ” 2 King. 17, 6. Assyria & the land of the Medes, whither Israel was now carried away out of the Land of Canaan. 2. Secondly, that he should call them to repentance, saying, Return thou back sliding Israel, saith the Lord, etc. and so promise them mercy in the name of the Lord, saying, I will not cause mine anger to fall upon you, etc. which showeth that the Lord had not dealt with them as they deserved, ●ut could yet make his anger fall more upon them, if he were not merciful and one that kept not anger for ever: And that he dealt otherwise herein then a man doth with his wife, whom he putteth away, and she becomes another man's: as he showed before in ‡ jer. 3, 1. this chapter. Thirdly, that he saith here to Israel, Only acknowledge thine iniquity that thou hast transgressed against the Lord ●y God, etc. as in the other chapter before “ jer. 2, 2, 19 he said to judah: Thine own wickedness shall correct thee, and thy back slidings shall reprove thee: know therefore and see, that it is an evil thing & bitter, that thou hast forsaken the Lord thy God. etc. where those words, the Lord thy God, * Gen. 17, ● are words of the covenant. Fourthly and specially, that he saith, Turn O back sliding Israel, saith the ●ord, for I am married unto you, etc. ‡ Piscator, Calvin. etc. Which marriage the best writers upon this ●●ace, expound also of the Lords covenant of grace. 5. And finally, that ●●e Lord would take them, one of a city, and two of a family, and bring them to Zi●●●, etc. So teaching (as ” Calvin in Jer. 3, 14. one well noteth upon this place) that in their girning to God, they should not stay one for another; and that though ●●e body of the people should remain obstinate, yet if a few returned to ●●e Lord, he would be ready to receive them. Which showeth the stability and eternity of the Lords covenant: as he spoke to Abraham, both ●●r him, and his seed, in their generations: Gen. 17, 7. And that the Lord ●●membreth and performeth his covenant, if but a few be made partakers of that grace: as Paul also showeth, Rom. 〈…〉 may ●●●●wise teach us, in our coming to the Lord, and yielding obedience to his word, not to depend upon the multitude, nor to stand looking and waiting one for another, but readily to follow the Lords calling; as in another case, Christ spoke unto Peter. Joh. 21, 20, 21, 22. These and other like things might here be observed. But they are not the things that I purpose to insist upon, because this point concerneth the case of Israel, being now put out of the land of Canaan, and carried away into Assyria: whereas our question is of the estate of Israel, in their defection, from the time of jeroboam that set up the calves, and so forward, while yet they were not put away, but remained in the land of Cannaan. By which all may see, that this Scripture here cited by them, is vainly alleged, being not to the purpose and question in controversy. Yet notwithstanding having this occasion, I think it not amiss about this matter here to annex two things further to be considered off: the one concerning Israel, the other concerning judah. As touching Israel, that whereas they were now put out of Canaan, & carried away into Assyria, and placed in Halah and in Habor by the river of Gozan, & in the cities of the Medes, as is recorded, 2 King. 17, 6. there is particular and express mention (among the places whither they were carried) of the cities of the Medes. Wherewith if we compare the Acts of the Apostles, we shall find also particular mention, how when the holy Ghost came upon the Apostles at the feast of Pentecost, after Christ's ascension, and they spoke with tongues to the jew that were now at jerusalem, of all nations under heaven, to every one in their own tongue; that among the rest, there were also Medes, Act. 2, 9 Which is the more to be observed, first because this is one of the places before mentioned, whither Israel was carried away by the king of Assyria, when God put them out of his land. 2 Kin. 17, 6. Secondly, because Peter now speaking unto these with the rest, saith unto them as to the rest, the promise is made unto you, and to your children, etc. Act. 2, 9— 39 like as also upon another occasion, straightway after speaking to the jews in the Temple, he saith unto them, Ye are the children of the Prophets, and of the covenant which God made with our Fathers, saying unto Abraham: And in thy seed shall all the kindreds of the earth be blessed. Unto you first, God having raised up his son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Act. 3, 25, 26. Thus showing that God still remembered and regarded his covenant toward them, and how the grace and benefit thereof was extended unto them in Christ. Now whereas it is said, there were dwelling at jerusalem, jews, devout men, out of every nation under heaven: Act. 2.5. lest any should understand it only of such as had their seated abode & dwelling there, as the word otherwhere is used: M. Beza therefore noteth here, † ●●z. ●● Act. 2. ●. that in this place the dwellers seem generally to be said any strangers that were at this time at jerusalem: so as it may comprehend, not only the strangers that had their seated dwelling there, but such also as for study or learning of religion sojourned there for a time, and those moreover that out of sundry nations came thither to ●●e feast. For now it was the feast of Pentecost, Act. 2, 1. To which purpose also may be observed, how the Arabik translation here hath it thus: ●ow there were men abiding in the holy place (that is in jerusalem) that feared ●od, Jews, and of all people that were under heaven. Act. 2, 5. as also that the text ●ayth, they all heard them speak, every man in his own tongue, wherein they were ●orne. Act. 2, 8— 11. among whom were the Medes, as is aforesaid. Act. 2, 9 As touching judah, the Prophet jeremy and the history show how ●●ey also for their idolatry, backsliding, & other sins, were cast out of ●●e Lords sight and presence, when they were carried into captivity out of the ●nd of Canaan, Jer. 15, 1, 2. 2 King. 24, 20. and 25 chap. And Esay speaking of God's favour after his punishing of them saith, Thou shalt forget the shame of ●●y youth (the opprobry suffered of the Egyptians, when they kept thee in ●●ard bondage) and shalt not any more remember the reproach of thy widowhood which thou undergoes in the servitude and captivity of Babylon.) For ●●y maker is (or, will be) thy husband, the Lord of Hosts is his name, and thy redeemer ●●e Holy one of Israel, the God of the whole earth shall he be called. For the Lord hath ●●lled (or will call) thee as a woman forsaken, and grieved in spirit, & a wife of youth, when thou waste refused, saith thy God. For a small moment have I forsaken thee, but with great mercies will I gather thee. etc. Esa. 54, 4— 7. And again he saith: Thou ●alt no more be termed, Forsaken, neither shall thy land any more be termed, Deso●●te: but thou shalt be called, Hephzi-bah (my delight is in her) and thy land, ●●eulah (married:) for the Lord delighteth in thee, and thy land shallbe married. For as a ●●ung man marrieth a virgin, so shall * As a land becoming destitute of her inhabitants, may be said to be a widow: so again a land replenished with her inhabitants may be said to be married. thy sons marry thee: and as the bridegroom re●●yceth over the bride, so shall thy God rejoice over thee. Esa. 62, 4, 5. Where note, ●ow judah, being carried into captivity, and shut up in exile for a time, 〈◊〉 said, to be cast out of God's sight, and counted a widow, refused, forsaken, deso●●te, unmarried, etc. As Shemajah the Prophet, said of old to Rehoboam and ●●e Princes of judah, when they forsook the la of the Lord, Thus saith ●●e Lord, ye have forsaken (or left) me: and therefore have I also forsaken (or left) ●●u in the hand of Shishak, king of Egypt. 2 Chron. 12, 1, 5. & as Zechariah likewise, when wrath came upon judah and jerusalem, because they served ●●oues & idols, said unto them, Why transgress ye the commandments of the Lord, ●●at ye cannot prosper? because ye have forsaken the Lord, he hath also forsaken you. 2 Chron. 24, 17— 20. By which Scriptures compared together, we may learn how to understand, those speeches, of being a Widow, refused, forsaken, cast out of God's sight, etc. in regard of their being put out of the land of Canaan, given up into their enemy's hand, carried into captivity, detained in exile, and so exposed to manifold calamities, justly inflicted and ●●●ought upon them, for their idolatry & other transgressions. For otherwise it is true, which is also said by jeremiah the Prophet, that Israel hath ●●t been forsaken (as a widow) nor judah of his God, of the Lord of hosts: though ●●eir land was filled with wasting from the Holy one of Israel. jer. 51, 5. So in one ●●spect they were forsaken, and bore the reproach of widowhood, when for ●●eir sins God put them out of his land, and delivered them into the ●ands of their enemies, to be their captives and exiles: and in another respect they were not forsaken as a widow of the Lord, who yet remembered his gracious covenant, to show them mercy accordingly. And thus both are true, being rightly understood. Which Ezechiell also maketh plain in his prophecy, Ch. 16, and 20, & 23. Some particulars whereof (because they give great light about the estate of Israel and judah, and Gods dealing with them) I will therefore here set down: Ezec. 23, 1 2, 3, 4, etc. yet wishing the Reader to peruse the whole Chapters, and to observe them well. The word of the Lord (saith Ezechiell, when he prophesied against the jews that yet remained in the Land, in the time of king Zedechiah) came unto me, saying: Son of man, there were two women, the daughters of one mother: And they committed whoredom in Egypt, they committed whoredom in their youth: there were their breasts pressed, and there they bruised the teats of their virginity. And the names of them were † Israel. Aholah the elder, & ” judah. Aholibah her sister: & they were mine, and they bare sons and daughters: thus were their names, Samaria is * That is, her own tent. Aholah, and jerusalem ‡ That is, my tent in her. Aholibah. And Aholah played the harlot “ Hebr. Under me. As Num. 5, 19, 20. when she was mine, and she doted on her lovers, on the Assyrians her neighbours, etc. Neither left she her whoredoms brought from Egypt, etc. Wherefore I have delivered her into the hand of her Lovers, into the hand of the Assyrians, upon whom she doted, etc. Ezec. 23, 1— 10 And when her sister * judah. v. 22. Aholibah saw this, she was more corrupt in her inordinate love than she, and in her whoredoms more than her sister in her whoredoms. She doted upon the Assyrians her neighbours, etc. The I saw that she was defiled, that they took both one way: and that she increased her whoredoms, etc. then my mind was alienated from her, like as my mind was alienated from her sister. Yet she multiplied her whoredoms, etc. Therefore, O Aholibah, thus saith the Lord God, Behold, I will raise up thy lovers against thee, from whom thy mind is alienated and I will bring them against thee on every side; the Babylonians & al●● the Chaldeans, Pekod, & Shoah, & Koa, & all the Assyrians with them. etc. And I will set my jealousy against thee, v. 25. M. Junius calleth this a divorce in his Commentar. on Ezech. 23.25.28. v. 30. & they shall deal furiously with thee; they shall take away thy nose and thine ears, & thy remnant shall fall by the sword: they shall take thy sons and thy daughters, and thy residue shall be devoured by the fire: they shall also strip thee out of thy clothes, & take away thy fair jewels, etc. For thus saith the Lord God, I will deliver thee into the hand of them whom thou hatest, etc. and the● shall deal with thee hatefully, and shall take away all thy labour, and shall leave thee naked and bare, and the nakedness of thy whoredom shall be discovered, both thy lewdness and thy whoredoms. I will do these things unto thee, because thou hast gone a whoring after the Heathen, v. 31. v. 35. because thou art polluted with their idols. Thou hast walked in the way of thy sister, therefore will I give her cup into thy hand. etc. Therefore thus saith the Lord God, Because thou hast forgotten me, & cast me behind thy back, therefore bear thou also thy lewdness, & thy whoredoms. v. 36. The Lord said moreover unto me, Son of man, wilt thou † Or plead for, defend, excuse, etc. judge ●udge Aholah and Aholibah? yea declare unto them their abominations: that they have committed adultery, v. 37. v. 38. and blood is in their hands, & ●ith their idols have they committed adultery, & have also caused their ●onnes, whom they bore unto me, to pass for them through the fire to devour them. Moreover this they have done unto me, they have defiled ●●y Sanctuary in the same day, & have profaned my Sabbaths, etc. Then ●●id I unto her that was old in adulteries, v. 43. Will they now commit whoredoms with her, and she with them. Yet they went in unto her, as they ●oe in unto a woman that playeth the harlot: v. 44. v. 45. so went they in unto Aho●●h and unto Aholibah the lewd women. And the righteous men, they ●hall judge them after the manner of adulteresses, and after the manner of women that shed blood, because they are adulteresses, and blood is in ●heir hands. For thus saith the Lord God, v. 46. I will bring a company upon ●●em, & will give them to be removed & spoiled, etc. Eze. 23, 11— 47, etc. hitherto Ezekiel the Prophet. Where now again I might ask of these ●●en, whether they think of Judah in this estate, as they do of Israel, that ●●e Lord was not the God of judah, nor they his church and people; that the covenant now was broken as well on the Lord's part, as on theirs; ●nd that circumcision retained among them, was not the Lord's sign & ●oly institution, but a lying sign, a cursed and detestable sacrament, false and deceitful in their use, and no better than the heathens superstiti●●ns, etc. But I will leave these things to be pondered by the discreet Rea●er: and will not still mention and infer them, as I might almost upon every verse. Also in the 20 chap. of Ezechiell (when certain of the Elders of Israel came to the Prophet, Ezech. 20. to inquire of the Lord, etc.) after declaration of the jews former idolatries and rebellions. * ver. 5. in Egypt; † ver 10. in the wilderness; and in 〈◊〉 the land of Canaan: “ ver. 27. the Lord than speaketh thus unto them ‡ ver. 33. v. 35. As I live ●●th the Lord God, Surely with a mighty hand, and with a stretched out ●●me, and with fury powered out, will I rule over you, etc. And I will ●ring you into the wilderness of the people, and there will I plead with ●●u face to face. Like as I pleaded in the wilderness of the land of Egypt, v. 36. v. 37. v. 38. so will I plead with you, saith the Lord God. And I will cause you to pass under the rod, and I will bring you into the bond of the Covenant. And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they so●●urne, and they shall not enter into the land of Israel, and ye shall know that I am the Lord. As for you, O house of Israel, v. 39 thus saith the Lord ●od, Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me: but pollute ye mine holy Name no more with your gifts, and with your Idols. etc. Ezech. 20, 1— 39 etc. And in the 16 chap. the same Prophet also writeth thus. Ezec. 16. ver. 1. v. 2. v. 3. The word of the ●●rd came unto me saying: Son of man, cause Jerusalem to know her abominations, & 〈◊〉, Thus saith the Lord God unto jerusalem; Thy birth and thy nativi●●● is of the land of Canaan, thy father was an Amorite, and thy mother an Hittite. v. 4. And as for thy nativity in the day that thou wast borne, thy navel was not cut, neither waist thou washed in water to supple thee, etc. And so the Prophet proceeding, showeth first † v. 3, 4, 5. the miserable estate of Jerusalem in the jew themselves, together with * v. 1— 14 God's special love declared unto them; and then “ ver. 15. etc. " her abominable whoredom & other fins, matching ‡ v. 44, 45. her mother, and exceeding ” v. r. 46, etc. her sisters, Sodom and Samaria, together with † v. 36-58. her heavy judgement thereupon: and so finally in the end maketh this conclusion, saying: * Eze. 16. ver. 59 Thus saith the Lord God, I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant. Nevertheless I will remember my Covenant with thee in the days of thy youth, & I will establish unto thee an everlasting covenant. Then thou shalt remember thy ways and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger, and I will give them unto thee for daughters, but not by thy Covenant. And I will establish my covenant with thee, and thou shalt know that I am the Lord: That thou mayest remember, and be confounded, and never open thy mouth any more: because of thy shame, when I am pacified toward thee, for all that thou hast done, saith the Lord God. Ezec. 16 chap. And hitherto of these things in Ezechiell the Prophet: of which sort he hath many the like. Psa. 74, & 79, & 80. etc. Wherewith also agreeth that which is written in diverse of the Psalms hereabout. And namely, in the 89 Psalm, which (as some other of the Psalms) treateth of the time and estate of the jew in the captivity of Babylon. Where * Psal. 89. the Prophet speaking of the stability of God's covenant and promise made unto David, and of the eternity of his seed and kingdom; and therewithal annexing a denunciation of judgement upon the transgressors of the covenant: the Psalm then (speaking in the person of the Lord) sings it thus: † Psal. 89.28— 34. My mercy will I keep for him for evermore and my covenant shall stand fast with him. His seed also will I make to endure for ever and his throne as the days of heaven. If his children forsake my Law, and walk in my judgements: If they “ Hebr. profane. break my Statutes and keep not my Commandments. Then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my loving kindness will I not utterly take from him: nor suffer my faithful●●● to fail. My covenant will I not “ Hebr. profane. break; nor altar the thing that is gone out of my lips. etc. Psal. 89, 28— 34. etc. Now how plainly these Scriptures lead us, to observe a double consideration of the jews & people of God, in cases of apostasy (as I have ” Advert. p. 59 60. 61. etc. other where in some particulars noted heretofore) One in respect of themselves another in respect of the Lord: One, in respect of the covenant which the●● sinfully break on their part; another, in respect of the covenant which the Lord faithfully keepeth on his part: One, in respect of the covenant 〈◊〉 works; another, in respect of the covenant of grace: One, in respect o● the truths & favours of God still enjoyed among them; another in respect of their transgressions & mixture of their own inventions & profanations withal, etc. I will not here further prosecute, but leave it to the consideration & judgement of others: Wishing all such as have opposed or ha● prejudice hereabout, now carefully to observe and regard these things; ●east otherwise they run into error upon error more and more, deceiving and being deceived, and so receive from the Lord a just recom●ence of their obstinacy and opposition. How also some of the Scriptures aforesaid, may withal have reference to the calling again of the jews (now to come) I will not here ●nter to speak thereof: but will keep to the question in hand, concerning ●he estate of Israel in defection, from jeroboams time & forward, so long ●s God let them remain in his land, the land of Canaan, the land of promise, etc. All which time both Israel and judah were still by the Prophets ●alled and accounted the people of the Lord, and have such duties required of them, such reproofs and exhortations given them, and such ●hings done for them and concerning them, as belong particularly to such as are the church and covenanted people of God. As I have by sundry instances here before showed out of the Prophets & history of the scripture: which I need not again to repeat. P. 58. etc. And hitherto concerning ●er. 3, 8. Touching Hos. 2.2. The next Scripture here alleged, is Hos. 2.2. which for sundry questions touching churches in apostasy may well be observed: so it be rightly done. The words are these, “ Hos. 2, 1, 2, 3, 4, 5. Say ye unto your brethren, † That is my people. Ammi,, and to your sisters, * That is, having obteyced mercy. Ruhamah. Plead with your mother, plead; ” Or, that she is not. for she is not my wife, nor I her ●usband: ‡ Or, that she put away. let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts, Lest I strip her naked, and st her as in the day that she was borne, and make her as a wilderness, and set her like a dry land, and slay her with thirst. And I will not have mercy upon her children, for they be the children of whoredoms. For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers that give me my bread & my water, my wool and my flax, mine oil and my drink. etc. To find out the meaning ●hereof the better, let us consider, both what went before, and what followeth after in this Prophecy itself; and what further light other Scriptures compared herewith will afford hereabout. First therefore (to begin with that which goes before in this prophecy) observe and remember still the time when Hosea prophesied: which was † Hos. 1, ●. in the days of Vzziah; ●otham, Ahaz, and Hezekiah kings of judah, & in the days of jeroboam the son of ●oash king of Israel: who was the thirteenth king after jeroboam the son of Nebat, that caused Israel to sin. Next, mark how the Lord now said to Hoseah the Prophet, ” Hos. 1, ●. Go, take thee a wife of whoredoms, and children of whoredoms: for the land (of Israel) hath committed great whoredom, departing from the Lord: And how the Prophet went and did it Hos. 1.3. etc. That this is a type of Israel's estate in Hoseah's time, none will deny. And that here Israel is expressly termed a wife, is evident, though yet a wife of whoredoms in that their estate. Now the Lord than threatnerh for this spiritual whoredom of their idolatry & sinful iniquities, to punish and cast them away. And this also (to be done by degrees, if any way they could be brought to repentance) is declared by types of the children borne by this wife the harlot one after another. Whereof the first was called ” Hos. 1, 4. Jezreel, according to the name of a town in Israel because the calamity now prophesied of Israel should begin when Zachariah (the fourth from jehu) should be slain by Shallum, & so the kingdom be taken away from Jehu's house, for the slaughters that he made ‡ 2 Kin. 9 & 10 ch. before in jezreel, Hos. 1, 4, 5. The accomplishment whereof, see in 2 Kin. 15, 8— 12. And this fell out after the time of jeroboam the son of joash (the third from jehu:) in whose days, Hoseah began to prophecy: as I noted before, Hos. 1, 1. with 2 King. 14, 23, 29. and 15, 8. etc. So this was not yet performed, when Hoseah thus prophesied: but it was then to come. The second child which was conceived & borne by this wife, was called ‡ Hos. 1.6. Lo-ruhamah (that is, not having obtained mercy) noting that calamity which came upon Israel, when in the days of Pekah king of Israel Tiglath Pileser King of Assyria came and wasted the country beyond jordan, carrying away the Rubenites, Gadites, & half tribe of Manasseh, 1 Chron. 5, 26. and took jion, and Abel-beth-maachah, and janoah, & Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria. 2 King. 15, 29. with Hos. 1, 6. And this also was then to come, when Hoseah thus prophesied. The third child, borne by this wife was called, * Hos. 1, 9 Loammi (that is, not my people) noting the third & great calamity, which came in the days of Hoseah the last king of Israel, when the whole kingdom of the ten tribes was overthrown by Salmanasser, king of Assyria, & the Israelites cast out of the Lords land, & scattered among the nations, as if they were not the Lord's people, but accounted as the Gentiles. 2 King. 17, 3— 6. etc. with Hos. 1, 9 And this likewise was yet to come, when Hosea thus prophesied thereof. Now the first chapter having these types and prophecies, we may observe † Hos. 2. ch. the second chapter accordingly to have the application thereof especially of the last of them, to the estate of Israel. In the former part of which chapter there is a denunciation, of the rejection of Israel, and of casting of them out of the land, with other afflictions accompanying the same: because of their spiritual adultery and idolatry. Which is set down by similitude of the divorce of an adulteress woman (so to call it, as ‡ Pis●ator. Anal. ●n Host 2, etc. some writers do:) a divorce, I say, whereby an adulteress is put out of her husband's house, and deprived of the benefits which formerly she enjoyed therein: whereof many particulars be here mentioned: as now by the Prophet they were threatened against them. So then the wife of whoredoms (spoken of chap. 1, 2.) is the Congregation of Israel, the mother (spoken of chap. 2.2. to whom the Lord would not now be an husband to protect her, because she was not a loyal wife but * played the harlot. Thus now she is a wife, and not a wife. She is wife, but a wife of whoredoms, Hos. 1, 2. She is not a wife, that doth de●eane herself loyally as she should, but hath her adulteries between her ●●rests. Hos. 2, 2. To which purpose also may be observed, that the Lord vouchsafeth ●et * Hos. 2, 2. to plead with her, as with ” Ch. 1, 2. a wife of whoredoms; to exhort and require ●er to ‡ Ch. 2, 2. put away her whoredoms out of her sight, etc. to threaten her (as he did judah also) that else ‘ v. 3, etc. he will strip her naked, * Ezec. 23, 25, 26, 29, etc. and set her as in the day that she was ●orne, that is, deprive her wholly of her ornaments and blessings (so than they were not yet all taken away:) and that he would bring her into as miserable estate, as when she was in bondage in Egypt: at which time, in the midst of all her misery, he took pity on her, and made her his wife: and endued her with many excellent gifts and blessings; and brought her into the land of Canaan, and into his house and dwelling place: Out of which now he would thrust her again, and deprive her of all his mercies and blessings there enjoyed. Hos. 2, 3, 6, 9, 10, 11, 12, 13. with Ezec. 16, 4, 5, 6, 7, 8. etc. Now this being but threatened here, was not yet performed▪ And difference is to be put between a threatening (as here is made) & the performance or execution thereof: which followed after. As we have ●hewed here before, out of the history: 2 King. 17 chap. Else men might al●● think that judah was not the wife of God, nor he her husband, in Ezechiels' time: by whom the Lord calleth her an harlot, and more corrupt in whoredoms than Israel, and threateneth against her (as here he doth by Hoseah against Israel) that he will strip her out of her clothes & take away her fair jewels, and leave her naked and bare: etc. Ezec. 16, 35-59. ●●d 23, 4, 11, 26, 29, 36, 44, 45. with Hos. 1, 2. and 2, 2, 3. Or if we should here understand it otherwise, yet this still is evident, that the Prophet “ Hos. 1, 9 with ch. 2 & 3, & 9, etc. first speaketh of the birth of Loammi (not my people) Hos. 1, 9 afore he saith, Plead with your mother, that she is not my wife, nor I her husband; that she put away her whoredoms, lest I strip her naked, etc. Hos. 2, 2, 3. etc. And both by the prophecy & history appeareth (as is showed before) that the time & estate of this Loammi, was yet to come: it typing out that time and calamity of theirs, when the Lord drove them out of his house, and cast them out of his land, and gave them up into the hands of Salmanasser and Esar●addon kings of Assyria, when now their kingdom was quite over●●rowne, and themselves captived and carried away out of Canaan (the ●and of promise) into the polluted lands of the heathen nations, etc. So as ●is then toucheth not the question itself, which is concerning the estate of Israel, while they remained in the land, being now fallen into defe●●●on, as is aforesaid. Some (I know) there are, who take it, that ” Hierom. Zanchius, Mercerus, etc. on Hos. 1. etc. by jezreel (the first child ●●re spoken off) is meant, the captivity brought upon part of the ten ●●bes, by Tiglath Pileser aforesaid: and by Lo-ruhamah (the second child) ●●e captivity of all the ten tribes by Salmanasser: and by Loammi (the ●●ird child) that estate of theirs, when being thus punished, and not yet ●●●enting, they were in the end rejected from being the people of God, and accounted as the Gentiles, among whom they were night-wanderers. Or that ‡ by Jezreel (the first child) was meant the captivity of the ten tribes by Salmanassar aforesaid, when they were carried out of their land, and dispersed among the nations: and by Lo-ruchamah, their estate afterwaad in captivity, when they found not mercy with the Lord, which yet he would have showed unto them, if they had repent & turned unto him: and by Loammi, that time and estate of theirs, when after all the former punishments, and forbearance of the Lord, they not yet repenting, were now no longer accounted his people, but rejected and esteemed as the heathen: And accordingly they make this second chapter (whereabout we treat) an explication of that which went before in the first chapter: And so apply it now also to the estate of the jews generally, since their refusal of Christ and his Gospel. Which then is the more against these men: and still showeth that this perteynes not to the question in controversy, concerning Israel's estate, before their dispersion, while yet they were in the land of Canaan, & not made wanderers among the Gentiles. Now to come to such things, as follow after in this prophecy; I could here at first insist upon the very next words, in † Hos. 2, 2.3. etc. this verse, and the verses following: let her therefore put away her whoredoms out of her sight, lest I strip her naked, and set her as in the day that she was borne, etc. Which plainly showeth, that she was not yet brought to this pass, but was thus threatened, to bring her to repentance, or leave her the more without excuse: as in such pleading & dealing is commonly used: like as I noted here before touching judah also, out of Ezec. 16, and 20, and 23 chap. I could moreover out of this chapter itself, compare with ” Hos. 2.2, with v. 13 &. 16. this verse, that which is written in the 13 & 16 verses following. where it is said, I will visit upon her the days of Baalim, etc. Hos. 2, 13. And it shallbe at that day, saith the Lord, that thou shalt 〈◊〉 me Isht, and shalt call me no more Baali. For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name. Hos. 2, 16, 17. & so comparing these together, leave it to the Reader, to consider whether the meaning here may not be this (agreeable to some things aforesaid:) Plead with your mother, that she is not Ishti, my wife, and that I am not Isha, her husband: because she calleth me not Ishi, my husband, that is, doth not worship me synceerly without mixture of Idolatry, as she should, and as I her husband have appointed her to do: but calleth me Baali, my Lord, that is, * Like as now the Papists worship God in & by their images, etc. worshippeth me as her Lord or husband in and by Baal, and such like Idols, etc. From which how ever she will not be drawn, while she remaineth i● this estate: yet I shall hereafter cause her to leave it, and to cleave unto me and serve me in sincerity, when I shall by corrections and by my word and spirit bring her to repentance and amendment. Hos. 2, 2. wi●● ver. 13— 16. etc. Where note, that the word Baali is in itself ” ●xo. 21, 3 De●. 24.4. 2 〈◊〉. 21, 26 (where ●●th Jo● and Baal is used to note out the 〈◊〉 and) 〈◊〉 3●. 23. 〈◊〉 8. a good term (signifying my Lord, or, my husband:) but because it was a word, not kep● peculiar to husbands, but made common to Idols, unto which it was apply I and abused in Idolatry, therefore would not the Lord so be called nor so be worshipped with a mixed and adulterate kind of service and ●orship, etc. Neither doth the Lord blame & punish this only in Is●●ell, but in judah also, and all the tribes together: who were likewise ●uilty of the same transgression, of worshipping Baal, as Israel was. As ●ay be seen throughout the Scriptures: jud. 2, 13. and 8, 33. 2 King. 21, 3. ● Chron. 24, 7. and 28, 2. jer. 2, 2, 8, 23. and 7, 9 and 9, 14. and 11, 13, 17. and 19, 5. ●●d 23, 13, 27. and 32, 29, 35. Zeph. 1, 4. Of these things (as I said) I could in●●st: but I will proceed to other things following in this Prophecy. And here first observe † Hos. 3 ch. the next chapter, & therein the very next prophesy of Hoseah, following after the other aforesaid. Where the Lord ●ow again giving another type, said unto him, * v. 1, etc. Go yet, love a woman (be●●ved of her ” Or, husband, as it is translated jer. 3, 20. friend, yet an adulteress) according to the love of the Lord toward the ●●ildren of Israel, who look to other Gods, and love flagons of wine. etc. Where eve●● sentence of the prophecy is a conviction of their manifold errors. The ●ord had before said to Hoseah, “ Hos. 1, 2, etc. Go, take a wife of whoredoms, etc. ch. 1. 〈◊〉 2. Now after that whereof he spoke both in the first & second chapter, he saith unto him again, Go yet, notwithstanding that thou hast done before, in taking a wife of whoredoms etc. Go yet, I say, and love a wo●●n beloved of her husband, yet an adulteress. etc. And who now is typed out by this woman? The Lord himself showeth, it is the children of Israel. And who is this friend or husband, that loveth this woman. He saith expressly ●●s the Lord that loveth the children of Israel? What also is this woman's adultery? He, showeth it likewise as plainly to be Israel's looking to other Gods, and loving flagons of wine; that is, intentively worshipping idols, & delightfully frequenting † Exo. 32, 5, 6. with 1 Cor. 10, 7. Num. 25 2. with Psal. 106, 28. the banqueting feasts, that were kept in honour of those their Idols. And how very evident now are all these particulars? If then the Prophet did in deed mean before, that Israel (being yet 〈◊〉 the land of Canaan) was not any way to be esteemed the Lords wife, ●●r he her husband: how then saith he here, that she is yet beloved of ●●e Lord, being an idolatress, as the woman that is loved of her husband ●●●ing an adulteress? May we think that the Prophet contradicteth himself, as these men usually do themselves? God forbidden. Or doth this type contradict the former, where she is called ‡ Hos. 1, 2. a wife of whoredoms? Or doth 〈◊〉 contradict the Prophet jeremy, who also speaking of Israel's idola●●us defection from the Lord, saith thus, ” Jer. 3, 20 Surely as a wife tretcherously de●●●teth from her † Hebr. friend. husband: so have you dealt tretcherously with me, O house of Israel, 〈◊〉 the Lord. Jer. 3, 20. Why also doth the Prophet in this same chapter (when again he threat●th their exile) speak of it in the time to come, saying, ‡ Hos. 3, 4. The children of Is●●● shall abide many days without a King, and without a prince, and without a sacri●●●● and without an image, and without an Ephod, and without Teraphim. etc. Why ●●th he not in the present time, The children of Israel do now sit without a 〈◊〉, and without a sacrifice, etc. but that now he denounced what was yet ●●come, & did not declare what was upon them already in this behalf? 〈◊〉 as yet they had their king, and their sacrifices, statutes, and Tera●●m, etc. and so had yet in their own land, among themselves, the face of a church and common wealth: though adulterate and corrupt. Hos. 3, 4. with 1, 1. and 9, 3. and 2 King. 14, 23.24. and 15, 8, 9, 17, 18, 24, 27, 28. and 17.1, 2. Yea, * Zachariah, Shallum, Menahem, Pekachiah, Pekah, Hoshea. six kings reigned in Israel, after jeroboam the son of joash in whose days Hoseah prophesied. Hos. 1, 1. with 2 King. 14, 29. and 15, 8. 13, 16, 23, 27, 30. But the time was now a coming (as here he threateneth) when they should be † Hos. 9, 3.12, 15, 17. driven out of the Lords land, house, and presence, and be “ Esa. 7, 8. so broken, as they should not now be a people; but ” Hos. 3, 4. cease to have their own polity and kingdom, as hitherto they had enjoyed it in their own land. Which accordingly came to pass afterward. 2 King. 17 ch. Finally note here (by this occasion) whether the latter part of the third verse of this chapter, may not be translated thus, Thou shalt not be for an other man, neither also will I be for thee (or, with thee:) † ●●dler. 〈…〉 repeating the negative particle in the latter clause: as all interpreters usually do, in Psa. 9, 18. or (as some translations have it) ver. 19 Which then also will have his weight for the matter in hand. And the more, considering that the Lord otherwhere in this prophecy denounceth this Woe against them, saying Woe unto them, when I depart from them, Hos. 9, 12. And hitherto of this Chapter, and the type contained therein: which about this question is much to be observed. Leave we now this chapter, and come to the other following, we find therein that this Prophet himself doth still afterward throughout his prophecy style them “ My people. which showeth that the other (of Loammi Host 1, 9) was a prophecy, & not yet performed. Ammi, & acknowledge them yet still to be the people of the Lord, and the Lord to be their God, applying unto them the term of the covenant, & from thence deducing sundry arguments of reproof and exhortation: according as his calling and their estate required: A namely about their idolatrous worship; marrying with strangers; seeking unto th● Assyrians and Egyptians, etc. Of which (because I have spoken † here befor● and shall have occasion hereafter to note some things again out of thi● Prophet) I will not now therefore insist upon the particulars: but onel● refer the reader to these and the like places in this prophecy: to be compared also with the like in other of the Prophets: ‘ Pag. 61, 62, 63. viz. Hos. 4, 6, 8, 12. and ● 4, 6, 7, 13. and 6, 4, 5, 6, 7. and 7, 8, 10, 11. and 8, 1, 8, 9, 11, 12. and 9, 3, 15. and 11● 7. and 12, 2, 3, 4, 5, 6, 9, 14. and 13, 4, 5, 11, 13, 16. and 14, 1. And thus much her of things to be observed out of this prophecy itself. Now if we compare herewith, the history and other Prophets, muc● more light will yet appear hereabout. The history speaking of B●sha (the third king from Jeroboam the son of Nehat) noteth how the wo● of the Lord came to jehu the son of Hanani against Baasha, saying ” 1 King. 16, 1, 2. Forasmuch as I have exalted thee out of the dust, and made thee prince over my people Israel, and thou hast walked in the way of jeroboam, and hast made my people Israel sin, etc. 1 Kin. 16, 1, 2. Which showeth that the Lord now accounted I●raell to be his people. As we have the like, ” 2 King. 9.6. in the Lord's speech to Ie●●● (the tenth king of Israel after jeroboam:) to whom the Prophet anointing him said, Thus saith the Lord God of Israel, I have anointed thee king or the people of the Lord, even over Israel. 2 King. 9, 6. Of which I have spoke here ‘ P. 58. etc. before more particularly. And most of all in the history of Johoa●●z and Joash (the eleventh and twelfth kings after jeroboam) where it 〈◊〉 recorded, that when Hazael king of Syria had oppressed Israel all the ●ayes of jehoahaz, ‡ 2 Kin. 13 23. the Lord was gracious unto them, and had compassion on them, ●nd had respect unto them, because of his covenant with Abraham, Isaac, and jacob, and ●ould not destroy them, neither cast he them from his presence as yet. 2 Kin. 13, 23. By which again it appeareth that yet they were still accounted the Lords people and he their God; who (notwithstanding their sins deserved otherwise, yet) was gracious unto them because of his covenant, and had not ●●ast them from his presence as yet. Of which also I have spoken before. But ●hese things are of such weight & use about the questions in controversy, as we cannot enough observe and regard them, as we should: and in respect whereof I may well omit other things that might be observed ●ut of the history hereabout. For the Prophets; Amos, who prophesied as Hoseah did, in the ●ayes of jeroboam the son of joash (the thirteenth king from the other joroboam aforesaid) showeth the same things both for mercy and judgement to Israel throughout his prophecy: and in the seventh & eight chapters, under types & similitudes; other than those which Hoseah had, Amo. 7 ch. ●ut tending to one and the same end. As when, ‘ ver. 1, & 2. by grasshoppers form by the Lord, he noteth out famine, or more easy incursions of enemies, to ●ome upon them. Amos 7, 1, 2. And “ vst. 4. by the Lords calling to contend by fire, figureth out greater and heavier punishments; as the great troubles and daughters among themselves; and the sore wars and calamities that ●hould come upon them by foreign enemies, as by Tiglath-pileser, etc. Amo. 7.4, 5, 6. The ‡ Amos 7, 2— 6. mitigation of both which judgements (that they were ●ot wasted up by them) Amos obtaineth of the Lord by prayer: where●n he useth reasons respecting the covenant and mercy of the Lord: Of ●hich see before, pag. 63. And lastly, ” Amo. 7, 7, 8. by the Lords standing upon a wall try●● by a plumbline, with a plumbline in his hand, & * Chap. 8, 1, 2. by a basket of Summer fruit, & c. ●●oresheweth the destruction of the kingdom of Israel, the end & overthrew of their estate both ecclesiastical & civil: when the Lord would ●●are them no longer, nor pass them over any more, but deliver them in●o the hands of the ‡ Salmanassar, & Esar-Haddon. 2 Kin. 17. Ezr. 4, 2. kings of Assyria, to be ruinated, wasted, and carried ●way out of their own land, etc. Amo. 7, 7, 8, 9, 11, 17. Which how fitly & directly it agreeth with the prophecy & types of Hoseah, mentioned be●ore, and with the history itself, I need not stand here to declare, having 〈◊〉 lately spoken thereof. Only by the way let me wish the Reader here to observe, how the ●ord hath a plumbline in his hand, which when he set in the midst of his people Israel, trying out their unevenes and incorrigible iniquity, he ●ould not then pass by them any more, but overthrew their estate, and ●rought upon them their deserved punishment: like as a ” Amo. 7, 7, 8. with Psal. 62, 3. Esa. 30, 13. brickwall that be●●g tried by a plumbline, & found to be uneven, bowed, & swollen with ●reaches that cannot be amended, is therefore overturned and thrown down. Thus teaching all Churches and people, to be careful in time to redress their erroneous and sinful ways and courses, and in all things to conform themselves and their estate according to the word of God, lest otherwise the Lord coming to take the plumbline in his hand, and finding their estate to be uneven and incorrigible, he then spare them no longer, but bring upon them condign punishment: as he dealt of old with his people Israel, and since hath done the like with diverse christian Churches from time to time. But to return to the point in hand, the Prophet Esay maketh the matter yet more plain, when (prophesying in the days of Ahaz, as Hoseah also did) he limiteth the time expressly from that day forward, saying: Within threescore and five years, shall Ephraim be broken, that it be not a people. Esa. 7, 1, 8. with Hos. 1, 1, 9 and 3, 4. and with Deut. 32, 21. So yet then it was not done. Which Hoseah also often showed, both by the types before spoken off; & more expressly, when speaking of Israel, he saith in plain terms, speaking of the time yet to come, ” Hos. 9, 17. My God will cast them away, because they did not hearken unto him; and they shall be wanderers among the nations. Where, there is a denunciation of exile & rejecting of them by the Lord; as had been before in the first, second, and third chapters of this Prophecy: So plainly signifying, that as yet it was not done: seeing that yet they were not cast away by the Lord, nor made wanderers among the nations: but were yet still dwelling in the Lord's land, where and when Hoseah thus prophesied unto them. Which is made evident yet further, when the Prophet in the same chapter threateneth also for time to come, saying, ” Hos. 9, 3. They shall not dwell in the Lord's land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria, etc. And, † ver. 12. Woe unto them, when I depart from them. And moreover again, ‡ ver. 15. For the wickedness of their doings I will drive them out of mine house; I will love them no more. So then hitherto the Lord had loved them, and was not departed from them, but showed compassion upon them, and kept them in his own land, as in his house and presence, & had not yet driven them from thence to be night-wanderers in other lands: etc. Which when the Lord afterward brought upon them, than was the bill of divorce given, whereof ‡ jer. 3, 8. jeremy speaketh: which was also thus foretold by Hoseah and the other Prophets, as is aforesaid. But what is this to the point of the question in hand, which is not touching the condition afterwards; but concerning their circumcision & estate, from the time of jeroboams apostasy, whiles they were yet in the kind, as in the Lord's house and presence: and so in deed, before the bill of divorce was given them, and they cast out of the Lords house and presence? In which time, how graciously the Lord dealt with them, and respected his covenant towards them; & how the Prophets esteemed them, and dealt with them, as with the people of God, the Scripture every where showeth, as we have here before specified. Which how these men will ever make to accord with their assertions, let the time manifest, and such as are judicious observe. And now that I am here speaking of the Prophets, I could also note out of Ezekiel, how the Lord bade him lie on his side, Ezec. 4, 4, 5, 6.. and bear the iniquity of Israel three hundred and ninety days: that is (reckoning a day for a year) 390 years: the Lord so noting out his long sufferance and bearing with his people, notwithstanding their idolatry, before he cast them off. Ezec. 4, 4, 5, 6. But how should this be verified, if the Lord himself broke covenant with them and cast them off, when they fell into Idolatry, with jeroboam the son of Nebat? Nay, seeing these years of Gods long sufferance began with jeroboams reign and falling into apostasy, (as ‘ Mr. Brought. Consent of Scripture. some reckon them) or about the seven and twentieth year of salomon's reign, when he declined to idolatry, 1 Kin. 11.4 (as ” M. Junius annot. Ezec. 4, 4, 5. others think) and ended with the last captivity and carrying away of the jews by Nebuchadnezer: this doth directly confirm the particulars, which I have here before alleged against the objections aforesaid. Besides that this same Prophet, ‘ Ezec. 16, and 23 ch. otherwhere showeth (as I have noted ‡ Pag. 74, etc. here before) that judah by her idolatry and iniquity, justified her sister Israel. So as if by their idolatry, the covenant was also broken on God's part, and circumcision among them become a lying sign and detestable sacrament: then must it likewise be in judah: And where then was the Church of God, and his ordinance of circumcision, if it was neither with Israel nor judah? But jeremy saith, that Israel was not forsaken, nor judah of his God, of the Lord of hosts, though their land was filled with sin against the holy one of Israel. And Hoseah (no doubt) contradicteth not the other Prophets. So as then we must still remember, to distinguish between the breach of the covenant on the people's part, together with the speeches of the Prophets that are spoken in that respect: and between the breaking & regarding of the covenant on the Lord's part, and the things spoken by the Prophets in that behalf. When Israel played the harlot, and broke the covenant on their part, yet the Lord bore with them a long time, & showed compassion upon them, respecting the covenant on his own part, which he in mercy had made with them: as now we have seen out of the history & Prophets aforesaid. It is also a common thing with the Prophets to speak of things to come as if they were already done, because of the certainty of the fulfilling of them accordingly. As when Hoseah saith, ‡ Hos. 8, 8. Israel is swallowed up, now † Meaning they shall be. As the Translations have it usually. they have been (or are) among the Gentiles, as a vessel wherein is no pleasure: when as yet they dwelled in the Lord's land, uncast out from thence: as he showeth in the next chapter, and throughout his prophecy. Hos. 9, 3, 11, 12, 13, etc. Hoseah moreover was one of the last Prophets, that prophesied to Israel before their final captivity: and continued prophesying from the days of Vzziah, unto the reign of Hezekiah; in the sixth year of whose reign, Israel was captived by Salmanassar king of Assyria: So he might now well speak of things as already done, which were so shortly & certainly to be fulfilled. And namely, of the things signified by the children aforesaid, succeeding one after another, Jezreel, Lo-ruchamah, Loammi. With the last whereof (Loammi, not my people) may that also agree, that she is not my wife, nor I her husband. Hos. 2, 2. with 1, 9 Yet himself that in the first chapter thus foreshoweth their estate, by the child named Loammi, not my people: doth notwithstanding afterward still call them Ammi, my people, throughout his Prophecy; so teaching us how to esteem to them, until that was performed in deed, which was thus foreshowed in figure. And again the Lord that by the Prophet saith in the second Chapter, Plead with your mother, that she is not my wife, nor I her husband; doth afterwards in the third chapter say to the same Prophet, Go yet, love a woman (beloved of her ‡ Or, husband. friend, yet an adulteress) according to the love of the Lord toward the children of Israel, who look to other Gods, and love flagons of wine. etc. And many the like might be showed out of this and the other Prophets. In all which we must always be careful so to understand the Prophets (if we will understand them aright) as one place may agree with another, & not imply contradictions. For they neither contradict themselves, nor one another. And it hath always been a special fountain of error and heresy, to take hold of the sound or letter of some words in some places, without conferring them with other Scriptures, or having regard to the circumstances of the place itself, not so much as respecting what goeth before, or followeth after, or the like. Finally, the Chaldee Paraphrase thus expoundeth that which is written in Hos. 2, 2. ” jonathae Chald. paraphr. in Hos. 2, 1. Rebuke the congregation of Israel, and say unto her, that she submitteth not herself to my worship, therefore neither doth ‡ Christ. So this Paraphrast often speaketh. my word accept of her prayers: until she shall remove her evil works out of her sight, and the worship which she yieldeth to idols out of the mids of her cities. Thus hath the Chaldee Paraphrase. Where mark if their exposition do not agree with the things aforesaid, & lead us so to understand this Scripture, as if it were said, Plead with your mother, that she is not my wife, nor I her husband: that is, that she doth not demean & carry herself as becometh my wife, in that she submitteth not unto my worship, which I have appointed her: therefore neither do I show myself towards her as her husband, to receive her requests in the time of her need, and accordingly to secure and protect her, etc. And it is not unknown among men, that sometimes such things and speeches fall out between married persons, when yet notwithstanding they remain still man and wife together, until there be a divorce and forsaking one of another. Neither are such manner of phrases (in other cases) unusual in the Scriptures, and common speeches of men. joh. 8, 39 job 17, 14. Pro. 7, 4. and 12, 4. jer. 2, 27. Esa. 1, 10, 21. and 57, 3, 4. Ezech. 16, 3, 35, 44. etc. And note withal that the case both of all the tribes (when they were together) & afterward of judah also was often such (as the Chaldee paraphrase here speaketh) that they submitted not to the worship of God, but followed idols & other Gods: whereupon the Lord many times refused to hear their prayers, and to protect them, as formerly he had done: and gave them up into their enemy's hand, time after time. jud. 2, 12. etc. 2 Chro. 28, and 33 ch. Jer. 2, 13. and 7, 15, 16. and 11, 13, 14. and 14, 10, 11, 12. Esa. 57, 3— 8. & ●5, 2— 7. Zach. 7, 12, 13, 14. Yet were they still the Lords wife and people, and he their God and husband: as I think these men themselves will not deny. And diverse ” Calvin, Danaeus, etc. in Hos. 2, 2. good interpreters expounding this Scripture, do so understand it, as thinking it agreeth with that which is written in Esa. 50, 1. (where the Prophet speaketh of judah, to whom the Lord had not given a bill of divorce) And with Ezec. 16 ch. spoken of before. And ‘ Danaeus, ibid. some of them also compare it with jer. 3, 8. which speaketh of Israel, when they were out of the land of Canaan, and given into the hands of the Assyrians, etc. Whereof I have treated here before more particularly. To conclude then, by that which hath been said may appear, how in this ‘ Hos. 2 ch. chapter there is a further explication & application of ‡ Both for the judgements threatened & mercies promised. things spoken of in the former chapter; and that the several names, & times of the birth of the children ( ” Hos. 1, 4.6, 9 there spoken of) following one after another by degrees, and being given as types unto Israel, do necessarily show, that this people came not to be ‡ Not the Lord's people. Loammi, when jeroboam the son of Nebat set up the calves, and Israel fell into idolatry with him, but a long time afterwards, as hath been showed before: Moreover, that when ” Hos. 1, 4. with v. 6, and 9 Jezreel was borne of Gomer the harlot (noting the avenging of the blood of jezreel upon the house of jehu, which was about two hundred years after jeroboams apostasy) than Israel yet was Ruchamah, and Ammi still: And finally, that when Israel, for their continuance in sin, came to be ‡ Hos. 1, 6 with ver. 8 & 9 Lo-ruchamah, unpitied, or not obtaining mercy (some of the tribes and cities being delivered up into the hands of Tiglath Pileser, etc.) yet were they Ammi still: and so continued until the birth of the next child, when Gomer brought out ” Hos. 1, 8.9. Loammi, not my people: whenas Israel was carried away by Salmanasser out of the Lords land, driven out of the Lords house, cast away by the Lord out of his presence, and made night-wanderers among the heathen nations. As hath been showed heretofore out of the Prophets and history, compared together. And hitherto of this Scripture, in Hos. 2, 2. and of the things that go before and follow after in the same Prophecy, * 2 King, 17. etc. & the like in other Scriptures, concerning the question in hand. Of which I have spoken the more largely: desiring that the right and true meaning of this and the other Prophets in these things may be found out, and rightly observed. Which now (both for myself and others) I leave to further consideration: hoping that the right discerning and distinguishing of the things aforesaid, will give us great light, both to direct us how to esteem of churches in apostasy, and to keep us from the aberrations that are now so common, both on the right hand and on the left: whiles some regard not the defection or corruptions of Churches, as they should, and others by reason thereof would presently and utterly make a nullity of such Churches, or of the ordinances of God, yet remaining (though corrupted) therein. Touching Hos. 13.1. The next Scripture here alleged, is out of the same Prophet, Hos. 13, 1. where the words are these, Hos. 13, 1. When Ephraim spoke, trembling, he exalted himself (or, stirred it up) in Israel, but when he offended in Baal, he died. Of the diversity of the translation, and application of these words, I will not insist. Only for the point in hand, observe these things. First, that the same term and phrase is used by Christ, speaking of the church of Sardis: when he saith to john, Unto the Angel of the church in Sardis write, These things saith he that hath the seven spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and art dead. Rev. 3, 1. Should we now infer hereupon (as this man here doth upon the like phrase in the Prophets touching Israel) that therefore baptism, and the other ordinances of God had in the church of Sardis, were but in show retained therein, and could not be unto them the signs and seals of forgiveness of sins, and of life eternal: and therefore were in their use of them, false and deceitful: as were the ordinances (as he saith) of God, retained among the Gentiles? Would any man of heart and understanding, endure such blasphemy? Saith not the Scripture, that the church of Sardis, was one of the seven golden candlesticks showed unto john? And doth not Christ our Lord (who hath the seven spirits of God, & whose eyes are as a flame of fire) accordingly approve it so to be? Rev. 1, 4, 11, 12, 13, 14, 20. with 3, 1, etc. 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 manner of consequences, as this man usually doth upon any such phrases, that he meeteth withal. And this is the more to be minded touching this doctrine of his, because himself in the same treatise affirmeth, that ‘ Animad. pag. 103. our reasons from Israel are impertinent to the estate of Rome (there spoken off) but might well serve for the times wherein john lived, when the true ” Rev. 2, and 3 cha. Churches were many of them apostate. Where also he citeth in the margin, Rev. 2 and 3 chapters: and so this Church of Sardis for one. Where I might note again his contradicting of himself, and his manifold errors in diverse respects, if I would here stand thereupon. For if the estate of apostate Israel, may well serve the times of john, when the true churches (spoken off in the Revelation, ch. 2, and 3.) were many of them apostate: than it cannot be that the estate and ordinances of God had in Israel should be such, as ‡ Animad. p. 70 etc. in this other place, and throughout his treatise he would bear us in hand: Then also should Israel be a true church, though in apostasy: as here himself calleth those churches in the Revelation, apostate, and yet true churches: Which by word and writing otherwhere he still oppugneth. That which concerneth the church of Rome, may be touched otherwhere. In the mean time, we have now enough from these men themselves, seeing the church of Sardis, which they say was apostate, and Christ saith was dead, is by themselves acknowledged to be a true church, & by the Scriptures approved for a golden candlestick. So all their pretences and oppositions vanish into smoke. Secondly, for the place of Hoseah itself, if it be understood, as (by putting a word to the text) here they expound it, of death in sin: yet let it be well considered, whether it will therefore follow, that circumcision now in Israel was not the Lord's sign, & his seal of forgiveness of sin, but a false and deceitful sign in their use thereof, and no better than the ordinances of the heathen. The Scripture showeth, how when one being called of Christ to follow him, requested, saying, ‘ Luke. 9, 59, 60. Lord suffer me first to go and bury my father: Christ said unto him again, Let the dead bury the dead: but go thou and preach the kingdom of God: meaning, Let the dead spiritually bury those that are dead bodily. Shall we now therefore hereupon gather, that the circumcision than had among the jews, was a false & deceitful sign in their use thereof, and not the Lords seal of forgiveness of sin, and eternal life? Also when Paul, speaking of widows in the Church, saith, “ 1 Tim. 1 3, 5, 6. Honour widows that are widows in deed, etc. 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 natural life, but is dead with spiritual death. May we now infer hereupon, that the baptism had in the church of Ephesus (where Timothee thus written unto, “ 1 Tim. 1, 3. now was) or in any other of the Primitive churches, wherein such widows were, was not the Lord's sign of the remission of sins and eternal life, but a lying & execrable sign in their use thereof, and no better than the heathens baptism, or other observations of theirs? Shall the infidelity of man make God's truth of none effect? Shall not God be true, though men be liars? Shall not his signs & seals still be his true and holy ordinances, though either Churches generally, or some particular persons that enjoy them, walk unworthy of them, abuse and corrupt both them and themselves? If some among this people that writ thus, yea if the Congregation itself, whereof these men themselves are, should be dead in sin (having * Rom. 16.17. Gal. 5, 19, 20. Heb. 10, 25 Jude v. 19 offended & scandalously divided themselves from the church whereof they were, as † Arrow against idolatry. p. 4, 71. etc. they acknowledge that Israel did from judah, notwithstanding all their pretences to the contrary:) will they therefore yield, that the baptism had among them, is not the Lords ordinance, nor his sign & seal of forgiveness of sin, and of eternal life, but a lying and deceitful sign in their use thereof, and no better than the heathens ordinances? Or if some in any Churches, even in the best at this day, be found dead in their sins, will they therefore infer such consequences about the baptism & other ordinances of God, had among them, that they are not the Lords signs and seals, but lying & deceitful in their use thereof? The word of God itself, is by some made unto themselves the savour of death unto death: Is it not therefore in the Lord's ordinance, the savour of life unto life? 2 Cor. 2, 14, 15, 16. So likewise is it with the Lords supper, as the Apostle showeth, 1 Cor. 11, 18— 34. Yet may we not therefore gather such consequences thereupon, as these men do about the question in hand. Thirdly, their exposition of the place aforesaid being admitted, it was then that Israel became dead in sin, when they offended in Baal. But the worship of Baal in the ten tribes, was first instituted by Achab. 1 Kin. 16. 31, 32, 33. And Ahab was the seventh king of Israel, and reigned, about threescore years, after jeroboam the son of Nebat that set up the Calves & caused Israel to sin, 1 King. 12— 16 chap. And there was great difference between jeroboams calves, and Baal's idolatry: as appeareth both by Eliahs' history, who ‘ 1 Kin. 18, 18. etc. directly & earnestly set himself against the Prophets of Baal, in Ahabs' time, that first brought them into Israel and by Jehu's history, who ” 2 King. 10, 28, 29. destroyed Baal out of Israel, and yet, from the sins of jeroboam the son of Nebat that caused Israel to sin, he departed not from after them, to wit, the golden calves, that were in Dan and Bethel. Will they now therefore grant that Israel was alive, and not dead in sin, till Achabs' time that they offended in Baal: and that the circumcision in Israel, was God's seal, & no deceitful sign, all the time between jeroboams reign and Achabs', notwithstanding jeroboams apostasy and setting up of the calves at Dan and bethel? If they grant this, than their assertion is overthrown; If they deny it, what then will they say to their own allegation and exposition of this Scripture, that when Israel offended in Baal, they became dead in sin: seeing Baal's idolatry was brought into Israel by Ahab, a good many years after jeroboams setting up of the calves: as I showed here before. Fourthly, the Scripture showeth, that in Eliahs' time, there were “ ● King. 19, 18. seven thousand in Israel, who bowed not the knee unto Baal. What now shall we say to these? Were they not circumcised? Or had they not the circumcision that was then in Israel? Or was it not unto them the Lords seal of forgiveness of sin, and eternal life: but a false and deceitful sign in their use, and no better than the ordinances retained among the Heathen: as here they speak of the circumcision than had in Israel? Or was this Sacrament of the Lord, being one and the same in itself, a true sign & seal unto these: but a lying sign and deceitful seal unto others? Or doth the truth of God's Sacraments depend on man, & not on the Lord himself? Or shall the sin of man make the truth of God to be a lie? Fiftly, the Scripture also showeth, that * jer. 7, 2, 9 Judah burned incense unto Baal, and walked after other Gods whom they knew not. and again, that they ‡ Ire. 19, 3, 4, 5. forsook the Lord, and built the high places of Baal, to burn their sons with fire for offerings unto Baal, etc. And moreover, that when all the tribes were together, in the time of the judges, than also “ Judg. 2, 11, 12, 13. and 8, 33. the children of Israel forsook the Lord, and served Baal and Ashtaroth. Will they now here again infer, as they do touching the ten tribes, that then circumcision and other ordinances of God now had in judah, and beforetime in the days of the judges could not be unto them the Lords sign and seal of forgiveness of sins, and of life eternal, and therefore were in their use of them false and deceitful, as were also the ordinances retained among the Gentiles? What shall we say to these things? Where then was circumcision had, that was the Lord's sign and seal of forgiveness of sin, unto his people, if it was neither in Israel nor in judah, if it was a false and deceitful sign in their use, if the ordinances of God retained in judah & Israel, were no better than the ordinances retained among the Heathen? Who is there fearing God, that could endure such false and deceitful consequences: which do but strengthen the Anabaptists in their errors, and seduce others to like impiety. If they would secure themselves by means of these clauses inserted, (unto them, in their use of them, etc.) I have † Pag. 37, 38. etc. heretofore showed how these will not help the matter, being duly and rightly considered: which I shall not need here to repeat. Only remember still, that though man's idolatry or other sins may make God's sacraments or other constitutions unprofitable unto himself: yet they cannot make them to be lying & deceitful signs; yea they cannot hinder but that in the Lord's ordinance, they are unto all, & therefore also unto them, the Lords true signs and faithful seals (on his part) of the forgiveness of sins & of eternal life. If men by their own unbelief and impiety make them unprofitable unto themselves: shall therefore the infidelity of man turn the truth of God into a lie? God forbidden. And observe moreover, that if the Sacraments were not still the Lords signs and seals of remission of sins and life eternal: woeful would be the case of the most godly on the earth, who sin and transgress daily: and woe would it (be in particular) with such as are borne or live in an idolatrous estate, when they repent and turn again unto the Lord. For what should they now do, to have assurance by the Lords seal of the forgiveness of their sins? Should they be circumcised or baptised a new? So in deed would the Anabaptists, whom we have confuted before. Or can a false and deceitful sign, be the Lords true seal of mercy unto them? Or shall the same circumcision and baptism, which is to day a lying sign and a deceitful seal unto men (when they are in Idolatry or other iniquity) become unto them tomorrow the Lords true sign and seal of grace and eternal life? And if the same men sin likewise again, than it again become false and execrable? And if they repent again, than the same again be the true and holy sign and seal of forgiveness of sins and life eternal unto them? And so change and alter from time to time, to be the Lords sign to day, and a lie to morrow, to be the Lords seal the next day, and execrable again the day following; and thus daily to be turned from a lie to a truth, and from a truth to a lie again, as frail and sinful man shall demean and carry himself? Which what is it else, but also to make man's repentance, faith, and obedience, and not the Lords free grace, promise, & fidelity, to be grounds and foundation of the Sacraments, etc. And so to bring people to Anabaptistry and Arminianism in the end? Sixtly, it is not unknown that the term (dying) is diversely used in the Scriptures: And many both jew and Christian writers do otherwise understand it here, then of being dead in sin, as by their writings upon this place may appear. Some whereof it will not be amiss to mention, considering what manner of conclusions are builded upon this Scripture as on the other aforesaid. Jonathae f. Vzz. Chal. paraphr. in Hos. 13, 1. David Kimhi. Aben Ezra. Sal. Jarchi. And first of the jew Writers: The Chaldee Paraphrase expounds it thus, When heretofore some of Ephraim spoke, fear took hold on the people: they had the dominion in Israel: but after they turned to the worship of idols, they are slain. Rabbi David Kimhi thus, Ephraim lift up his head in Israel: but after he sinned in Baal, he died. As if he should say, He was wounded before his enemies, as if he were dead, because his hand [his strength] went away. Aben Ezra thus, He was accounted as dead: and moreover, because Abiah slew all his ormy: Referring it to jeroboam, who was of Ephraim, as others also do. Solomon jarchi thus, After he came up unto greatness, he sinned in idolatry: and he died: the house of jeroboam was cut off, and likewise the house of Ahab. As touching the Christian writers, Mercerus expounds it thus, The beginning of idolatry [in Israel] was the worship of the Calves, Mercerus. brought into Israel out of Egypt, where jeroboam had lived an exile. Hereupon there followed an other evil, the worship of Baal the Sidonian idol, brought in by jezabel (Ahabs' wife) 1 King. 16. What calamity followed hereupon, he showeth † He died. in one word: See more in the history. The family of Ahab was cut off, the land was afflicted with famine, which was accompanied with the plague & foreign enemies, etc. And then again (applying it to jeroboam:) After that he sinned by idolatry (for Baal is often the general name of an idol) he died, all his dignity and beauty being lost. The house of jeroboam, for the calves that he set up, was destroyed, according to the word of the Lord by the Prophet. Zanchius thus, As there is a threefold generation: a Bodily, when one is borne being conceived by the seed of man: Zanchius. a Spiritual, when one of being the son of Adam is born anew by the boly Ghost, to be the son of God: and a Civil, when one from low degree is advanced to some dignity, or is freed from hard servitude to happy liberty: So there is a threefold death. A Bodily, when the soul is severed from the body: a Spiritual, when a man through sin is bereft of the grace of God, which is the life of the soul: and a Civil, when a man is deprived of his dignity and power or kingdom or his happy estate. Now by the name of [death] in this place comes properly to be understood the Civil death. And that word [He died,] respecteth two things, both the present estate, wherein Israel then was, and their future estate now shortly to come. When therefore he saith, [And he died,] showing the other estate of Israel, such as was at that present, and such as should shortly follow after, he teacheth, that the kingdom of Israel for their idolatry, both was so far weakened, as it wanted little of utter ruin, & that shortly and certainly it should utterly be destroyed. Calvin thus, After that they sinned in Baal, they died, to wit, because God deprived the tribe of Ephraim of that power, Calvin. wherewith before he had adorned it, so as they wanted little of utter decay. For although their kingdom was not yet fallen, yet was it come even to the utmost, so as the Prophet might well say they were dead, that did now so far differ from their former estate. But where he saith, [They sinned in Baal,] it is certain that this was not the beginning of their idolatry. jeroboam first made the calves: afterward his successor set up Baal, and borrowed that superstition from their neighbours the Sidonians, as is thought. English notes. And accordingly the notes of our English Bibles have it thus, The Ephraimites are not far from destruction, and have lost their authority. Drusius thus, That people is said to die which is utterly wasted and destroyed. Amos 2, 2. [And Moab shall die with tumult.] So in another Prophet, † Haba. 1, 12. [Thou art God from everlasting, Drusius. we shall not die.] Others expound it, he is dead in sins: Which I do less approve. I had rather thus take it, [He is dead,] he hath received diverse overthrows and slaughters, he is fallen into grievous calamities, which afterward perpetual exile followed. And although corrections be instructions: yet when he suffered those so many evils, they did not profit him at all. So thus I say, They could not bring him to life again. Tremellius and junius thus, [He died,] That is, he was accounted as dead, being of no account, Tremel. & Junius. Piscator. and of no power or might. And Piscator thus, [He Died,] that is, he lost his authority, so as he did no more make the subjects to tremble, as before. It is a metaphorical speech. For as the Greek proverb saith, The dead bites not. Thus have I set down particularly the exposition of diverse writers upon this place: that so it might the better appear, not only how these men do ground their assertions, in so weighty matters as these are, upon such understanding of the Scripture, as both jew writers and Christians (of the best) are otherwise minded therein: but also, that this Scripture being so understood, as both jews & Christians expound it, there can no such opinion or conclusions be gathered from it, as these men would hereby maintain: as any may perceive. And that from their own exposition, such consequences will not follow, I have showed before. And if neither from their own nor others exposition hereof, what a manner of proof than is this? Which if they will not yet observe in the case of Israel, let them but consider it in their own, thus as followeth. If one applying this Scripture unto them, should say: N.N. was a teaching Elder, and ruled also in the church, but when he offended by schism and false doctrine, he died: that is, he lost his dignity and authority, being by the Church put from the ministration of the Teacher's office, which before he executed with good regard in the Church: And that the rest of them, are dead with him in like sort, according to the place and estate which they had in the church formerly: etc. Or, If some should so apply this Scripture unto them (as they do to Israel) thus: when they offended by despising and opposing the governors & government of the church, by contention, confusion, & breaking away from the church offensively, they died; and so remain unto this day, dead in their sins: If then another (keeping their own words) should infer hereupon, that therefore the baptism and other ordinances of God which they in show retain, cannot be unto them the signs and seals of forgiveness of sins, and of life eternal: and therefore are in their use of them, false and deceitful; as be also the ordinances of God (as they call them, that are) retained among the beathens: Would they now themselves yield, either that the baptism, and other ordinances of God had among them, are but retained in show; or that they cannot be unto them the signs and seals of forgiveness of sins and of life eternal; or that they are in their use of them false and deceitful; or that they be but as the ordinances retained among the heathens? etc. Or if they or their children should repent, and return to the Lord and his Church again, would they reject the baptism they have, as false and deceitful; and get them another that might be unto them the sign & seal of forgiveness of sins? Or would they still retain a false and deceitful sign, and such as is no better than the baptisms and other ordinances of the Pagans? Or think they that a lying & deceitful sign, which is no better than the ordinances of the heathens, can be the Lords true sign & holy seal of forgiveness of sins and of life eternal? Or that the Lords sign and seal of forgiveness of sins can be false and decetfull, as be the ordinances of the heathens? Let them consider these things in their heart, & take better heed to their ways and assertions hereafter. Lastly, to omit other things heretofore observed in this Prophet: if they had but looked either to the things here going a little before, or to ordinances had among them, See also Jer. 50, 17, 18. etc. was but as the Gentiles? Or do these men now judge righter of their estate, than the Prophets did then? Or shall we believe them, rather than the Prophets of the Lord? Far be it from us. If any except, that these things here spoken by Micah, may be applied, and so are by † Piscator, etc. some, to jerusalem and judah: I deny it not: though ” Danaeus, in ver. 16. etc. some also think that they were then applied to Israel properly. But this hindereth not, but in some respect furthereth the matter against these men: seeing that this Prophet, prophesying “ Micah. 1, 1. both against Samaria (in Israel) and Jurusalem (in judah:) joineth them both in like transgressions of idolatry, oppression, contempt of the word of God taught by the Prophets, love of false Prophets and their daubing, etc. Mica. 1, 5, 13. and 2, and 3 chap. and 5, 12, 13, 14. And in this same chapter (whereof we speak) mentioneth in particular ‘ Mic. 6, 16 the keeping of the statutes of Omri, and all the works of the house of Ahab, and walking in their counsels, etc. Now both Omri and Ahab were kings of Israel, and of the worst of them: the one making statutes for maintenance of the idolatry received, and the other bringing in moreover the worship of Baal, (as was noted ‡ Mic. 1, 5, 13. and 5, 12, 13, 14. with 6, 16 here before.) So as whether the things aforesaid be applied to Israel, or to judah, † P. 89, 90 in whom the transgressions of Israel were found: it will come much to a like end, touching the point in controversy: for either or both of them, now still to be the Lords people, to whom “ Mic. 6, 2— 5. the things aforesaid were applied by the Prophet Micah: and many the like by other of the Prophets also, as by diverse instances hath been showed before: Pag. 58, etc. And thus much touching this objection, and the Scriptures aforesaid here alleged. OBJECTION V. But ” M. Aiu. Animadv. p. 81, 82, 91. things are named in Scripture sometime as they have been before, though they be not so still: as ‘ 1 San. 30, 5. Abigail is called the wife of Nabal, though he were then dead, and she married to David; “ Mat. 1, 6 Solomon was begotten of Vriahs' wife, whereas she was then David's: so jesus was ” Mat. 26, 6. in the house of Simon the Leper, so named because he had been a Leper. Thus Israel were called God's people, for that he had been their ‘ Hos. 2, 7. first husband, though in their apostasy they were “ Ho. 1, 9 & 2, 2. not his people, nor his wife. Secondly, they were so called, in respect of their profession, that they would be so esteemed and named, though in deed they were ” 2 Chron. 25, 3. without the true God. As, ‘ Mic. 2, 7, 8 O thou that art named the house of jacob, etc. but he that was yesterday my people, is risen up for an enemy. Thirdly, they were called God's people, in respect of their calling again unto him & his covenant afterward, though for the present they were none of his: As “ Hos. 2, 18, 19, In that day I will marry thee (Israel) unto me for ever, ” ver. 20. I will even marry thee unto me in faith, and thou shalt know the Lord: and ‘ ver. 23. I will have pity on her that was not pitied and will say to them which were not my people, thou art my people, and they shall say, thou art my God. And thus the Gentiles were called Christ's Sheep, because they should after be brought into his fold, joh. 10, 16. and God had much people in Corinth a heathenish city, Act. 18, 10. 1 Cor. 12, 2. and the jews to this day are God's people and beloved, not for their present state which is cursed, but for the promise that they shall hereafter be graffed again into Christ. Rom. 11.11.20.23.25.26. and 9.4. with Esa. 59, 20.21. Ezech. 34, 23— 30. Hos. 3.5. ANSWER Will these men still darken counsel by words without knowledge? will they never make an end of multiplying their shifts and evasions, errors and false doctrines, abuse of the Word and Scriptures of God, etc. SHIFTS AND EVASIONS. For shifts (besides the other spoken off before) note these also here. 1. That he saith, things are named in Scripture sometime, Shift●. as they have been before, etc. What then? Are they therefore always so named? Or is it so therefore in the Scriptures, which we allege about the question in hand? If I again should say, that things are named in Scripture sometime as they are in deed and in truth, and not only as they have been or shallbe: And, that the jews are in the Scripture sometime called the people of God, because they were so in deed, being his Church, and under his covenant: will he now therefore grant that so it is in the places alleged about the point in question? 2. He passeth by, ‘ Advertis. p. 59 & answereth not the Scriptures which † I cited hereabout, namely, 2 King. 9, 6. and 13, 23. 2 Chron. 30, 6— 9 Hos. 4, 6, 12. and 5, 4. and 14, 2. Amos 7, 15. and 8, 2. etc. Which are so very evident against them (besides many other ” Here before p. 59 etc. now moreover alleged) as if they had but offered to handle them, all would soon have perceived they could find no answer thereunto. 3. Also in the Scriptures which himself citeth, he passeth by the consideration of that which went before, and which followeth after, yea and sometimes of that which is in the same verse, that he allegeth: so making his pretences to have the more colour: Hos. 1, 9 and 2, 2, 7. Mica. 2, 7, 8, etc. though in the trial thereof they prove to have the less substance: as may appear by that which hath been, and yet is further to be spoken of his abuse of the Scriptures. And note this the more in his dealing against us: because in other matters and treatises (where he hath a good cause in hand) he knoweth & useth to deal better and otherwise. 4. He shuffles together the times and estates of Israel, spoken off by the Prophets: some things being spoken of them, when they were yet in the land of promise, some when they were cast out of the land, and made wanderers among the nations; between which, there is great difference; as I have showed here before. Neither doth he only confound the times, but darken the true and right meaning of the Scriptures, what he can: of which more hereafter, although enough have been showed before hereabout, to such as are wise of heart. ERRORS. For errors and false doctrines, note here again that still he saith, and would persuade it (if he could) that Israel in their apostasy was not the Lord's people. If so, what will he then say of judah, in their apostasy? Were not they God's people neither? The Prophets often ‘ Mic. 1, 1, 5, 13. 2 Chr. 28, 2. join them together, & show, that the transgressions of Israel were found in Judah: yea that ” Ezec. 16, and 23. judah was worse than Israel in her abominations, & justified Samaria and Sodom, in respect of herself. But of this sufficient hath been spoken before. And what will he say to the churches of Asia, which he also saith were “ Animad. p. 103. apostate in john's time? were not they neither in their apostasy the people of the Lord? And this is the more to be observed, because he himself would have us to apply our reasons that are taken from Israel to those times & churches in john's days: as I noted here before. His words are these, * Ibid. Thus their reasons from Israel are also impertinent to the (present) estate of the church of Rome: they might ‡ Note this well. well serve for the times wherein John lived ” Revel. 2, & 3 chap. when the true churches were many of them apostate. So then he thinketh that apostate Israel, and these churches may be compared together. Now the Scripture calleth these churches ‘ Rev. 1●, 12. & 2, 1. golden Candlesticks, in the midst whereof Christ walketh: and himself calls these true Churches, which he saith also were apostate: and would have us to apply our Reasons from Israel, unto them. How is it then that when he opposeth us about Israel, he tells us, that Israel in their apostasy was not the Church or people of God, nor under his covenant, but divorced from the Lord; and that the circumcision had among them, was not the true sign and seal of God's covenant, but in their use a false and deceitful sign unto them; as was also the ordinances (as he calls them) of God retained among the Gentiles, etc. Will he also say thus of the churches of Asia, in john's time? Or would he have us to apply these things which he speaketh of Israel unto them? Far be it from us. It is much better for us and all other to observe these errors and contradictions of his, which are now so usual with him, in his erroneous pleas & assertions into which he is fallen. Whereof I have spoken also before. Moreover the Prophets teach us, that these Phrases, ” Zach. 2, 11. to be joined to the Lord, and, to be the people of the Lord, are both alike, and come to a like end. And the many reasons and Scriptures † Pag. 58, &. etc. before alleged, showing that Israel in apostasy was yet by the Prophets acknowledged to be the Lords people and under his covenant, are here still to be remembered: though I do not again repeat them. 2. And so here is to be noted another notable error & false doctrine, viz. that if the opinion which here (and throughout his treatise) he teacheth, and would father upon the Prophets, were true, then should the Prophets contradict themselves & the other Scriptures: inasmuch as by his doctrine they should teach, that Israel whiles they were in the land, being in apostasy, were not the Lord's people, nor under his covenant, nor the Lord their God, etc. whereas they teach the contrary directly, as I have already showed by many reasons and particulars out of their writings undeniably: which were long to rehearse: and whereunto many other might be annexed. Now only let it suffice to note these briefly: viz. that they entitle and style the Lord thus, The Lord God of Israel: & this also in cases concerning Israel, when they were in apostasy: as when Eliah said unto Ahab, † 1 Kin. 17 1. As the Lord God of Israel liveth, before whom I stand, there shall not be dew, etc. And again in the same chapter, to the widow of Sarepta, ” ver. 14. Thus saith the Lord God of Israel, the barrel of meal shall not waste, etc. And when the Prophet afterwards said unto jehu, “ 2 Kin. 9.6. Thus saith the Lord God of Israel, I have anointed thee king over the people of the Lord, even over Israel. And the like again, 2 King. 14, 25. and many times both in the history; and in the Prophets, both before that time and after. For which see 1 King. 16, 13, 33. and 22, 53. 2 King. 10, 31. Hos. 4, 6. and 12, 6, 9, 14. and 14, 1. Amos 4, 12. Mic. 6, 2— 8, 16. and in diverse other places. The like may be observed, in that they acknowledge the Lord, to be God in Israel, and that there is no other God in all the earth besides him: As when Eliah in Ahabs' time said unto God in his prayer, ‡ 1 Kin. 18 36. Lord God of Abraham Isaac, and Israel, Let it be known this day that thou art God in Israel, and that I am thy servant, etc. And when Naaman the Syrian being healed by Elisha the Prophet acknowledged, saying, * 2 Kin. 5, 15. Behold, now I know that there is no God in all the earth, but in Israel. And the like in Eliahs' reproof of Ahaziah, when “ 2 Kin. 1, 3, 6, 16. he sent to Baalzebub the God of Ekron, as if there were not a God in Israel. Which also the very names that they gave their children may import, as † 2 King. 10, 35. jehoahaz, signifying Jehovah's possession, or the Lord taking hold; * 2 King. 14, 29. Zechariah, mindful of jah, or remembering the Lord: and the like. Yea, Achabs' children were called ” 1 King. 22.40. Achaziah, possessing Jah, or taking hold on the Lord: & ‡ 2 King. 3.1. jehoram, jehovah is high, etc. Also, that the Prophets took this for a ground of their doctrines, exhortations, promises and reproofs, that the Lord was their God, from the time of their coming out of the land of Egypt, unto the days of Hoseah, Micah, Amos, etc. Hos 12, 9 and 13, 4. Amo. 3, 1, 2. Mic. 6, 2— 8. etc. And that the Prophets reproved them for not observing the Law of God, the New moons, and Sabbaths, etc. Hos. 4, 6. and 8, 12. Amo. 8, 2, 5. And for making covenants and marriages with the people of other nations, relying upon them, and not on the Lord in their troubles, etc. Ezec. 23, 2, 5, 6. with ver. 11, 12, 13. Hos. 5, 7, 13. and 7, 8, 11. That when the Lord (being angry with Israel) had delivered them into the hands of the kings of Syria, jehoahaz the king of Israel besought jehovah the Lord; and the Lord hearkened unto him: seeing the oppression of Israel, because the king of Syria oppressed them. 2 King. 13, 3, 4. And again, that the Lord was gracious unto them, and had compassion on them, and respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them neither cast them from his presence as yet. 2 King. 13, 23. Finally, that the land of Canaan was a pledge of God's promise and covenant unto them, so long as he suffered them to remain therein. Hos. 9, 3, 15, 17. Amos 7, 17. with Gen. 17, 7, 8. And sundry other the like things (more largely treated off † Pag. 58, etc. before) which necessarily evince that they were yet still the Lords people, and under his covenant, and in far other estate, than the Gentiles and nations of the world: And that the doctrine therefore of this man is notably erroneous, & such as would make the Prophets to contradict themselves, if we should believe him. Which God forbidden. Yea, let the Prophets still be teachers of truth (as we are sure they are) and let this man rather be a Teacher of falsehood herein, as he hath been found in some other matters beside. Neither doth he only contradict the Prophets, but himself also & his own doctrine heretofore, if I be not mistaken in the observation thereof, when (in mine own hearing) treating upon the books of the kings, and particularly upon that which is written, 2 Kin. 9, 6. where the Prophet said to jehu, Thus saith the Lord God of Israel, I have anointed thee king over the people of the Lord, even over Israel: he taught thereupon to this effect as followeth: These observations about this matter, I have noted down. That Israel in defection, is here called the Lords people: 1. In comparison of other nations, who were uncircumcised. 2. In respect of the Lords mercy, who kept his covenant on his part, though they had broken it on theirs. The Lord had not yet given them a bill of divorcement. 3. For that the Lord had yet many of his people among them (1 King 19, 18. and 18, 4. 2. King. 2, 1, 3, 5, 7. and 4, 1, 8, 9, 10, 42.) 4. For that they acknowledged and professed to serve the true God, jehovah, though they did it after a corrupt manner: and because they kept still diverse of his ordinances, as circumcision, etc. so as they were upon repentance admitted to the Passeover, without a new circumcision. 2 Chro. 30 chap. Yet notwithstanding, none might join with Israel in that estate of apostasy, but were to departed from them, & plead with them, etc. Hos. 2, 2. and 4, 15. Amo. 5, 4, 5. As now also, touching the Church of Rome, etc. Rev. 18, 4. This doctrine I wish may be well observed both of himself, and of all others, and especially of his hearers then, and followers now: as being alone sufficient both to convince ” M. Ain, Animdad. p. 67-107. his treatise now published, of notable error and false doctrine; and on the other hand to manifest the truth in a good measure. And of him yet more particularly I desire, that he would seriously weigh with himself (as before the Lord) whether he did not then teach to this effect; and so to consider, whether now he be not contrary to himself, and contradicting the truth of his former doctrine: as also how ready he hath been, even in cases of religion, to yield to the pleasure of men (for what cause, or of what infirmity, himself best knoweth:) And that therefore he would be careful to consider his ways in his heart; and to leave his halting courses, and his schismatical walking; & to set himself to make strait steps to his feet, lest that which is lame be turned out of the way: Which should rather be healed; that so the good gifts which God hath given him, may hereafter be employed to the churches good, with less scandal and hindrance of the truth, then hath benheretofore. 3. Other errors also may be noted here: which are again to be observed, when we come to speak of the Scriptures which here he allegeth. As namely, that he maketh the estate of Israel, while they were in the land of promise, and under the covenant of God which he made with Abraham, Isaac, and Jacob (as I have showed out of 2 King. 13, 23. Hos. 9, 3. and sundry other places:) to be like the Gentiles, while they were strangers from the covenants of promise, being yet uncalled, and not brought into the Lords fold. Ephes. 2, 11, 12. with Joh. 10, 16. 4. And that he would make Israel's estate, whiles they were in the land of Canaan, and before Christ's coming in the flesh: to be like the jews present estate, when now they are scattered abroad over the world, & cast away by the Lord, having refused Christ exhibited, etc. 2 King. 13, 23. Hos. 9, 3, 12, 17. Rom. 11, 15. 1 Thes. 2, 15, 16. Heb. 1, 1, 2. Of which more hereafter. ABUSE AND VAIN ALLEGATION OF SCRIptures. And first touching 1 Sam. 30, 5. Mat. 1, 6. and 26, 6. Abuse of Scriptures. Now next for his perverting and abusing of the Scriptures (which is common with him throughout ‡ M. A. Animad. the whole book, now spoken off) although enough have been noted about it before, yet it shall not be amiss briefly here again to observe a few things more thereabouts. The first ” 1 Sam. 30, 5. Mat. 1, 6. & 26, 6. three Scriptures (which speak of Abigail the wife of Nabal, of Vriahs' wife, now being Davids, and of Simon the Leper) might be omitted, as being idly alleged, to show that which no man denieth, viz. that things are named in Scripture sometime as they have been before, though they be not so still. Of which point I have spoken in his “ Pag. 97. Shifts here before. Only now seeing he speaketh of these here, let it be observed, whether on the one hand he himself deal not unthankfully, and sinfully with the people of God, as Nabal did with David, and David with Vriah: and on an other hand whether his own estate be not unlike his third instance of Simon the Lepers, who being once cleansed from it, did so remain, whereas himself having fallen into schism, by his own acknowledgement and being once returned from it, straightway ran into that estate again, and so continueth unto this day. Touching Hos. 2.7. Now for the Scriptures which concern the point in hand: Hos. 2.7. the first is, Hos. 2, 7. which himself (upon better consideration) will not deny, but it speaketh of the time of Israel's rejection and exile, when they should be out of the land, and of the fruit & effect thereof, for working in them repentance, to return to the Lord their first husband, whose true worship they had left, to follow Idols, and from which idolatry they would not be drawn by any admonition, forbearance, or correction, till the Lord cast them off and drove them out of his land (as by that * Chap. 1, & 3, etc. compared with ch. 2. which goeth before, & followeth after in this prophecy, may appear:) whereas our question is of their estate, whiles yet they were in the land, and while for their apostasy the Lord was still admonishing them, & with long forbearance correcting and punishing them sundry ways from time to time. And so this Scripture is not unto the point of the question in hand. Yet notwithstanding by this occasion note now also the Chaldee paraprase hereupon, which expounds it thus, ‘ Chald. paraphr. in Hos. 2. Therefore, behold, I will break off thy way, as if some should hedge (it) up with thorns, and I will shut it up, as if some should shut it up with a wall, that she shall not find her paths. She shall in deed follow after peace with the peoples, that they may be her friends, but she shall not obtain them: and she shall seek help, but she shall not find it: then shall she say with herself, I will go and return to the worship of my former Lord: For it was better with me when I worshipped him, than now. I will not worship idols hereafter. Where it may be observed, how this paraphrase expounds, the forsaking or returning to the Lord, of forsaking or returning to the true warship of God. Which is also usual throughout that paraphrase. The observation whereof, will give great light to the understanding of many Scriptures, and clearing of sundry questions. And these things, this man himself knoweth very well: & can give light from thence otherwhere, in such places and matters, where his own errors and opinions are not convinced thereby: as his other ” M. Ain. Annot. on Gen. Exod. Psal. etc. better writings sufficiently manifest. Touching Hos. 1.9. The next Scripture is Hos. 1, 9 which being duly observed, will also prove to be against himself. Hos. 1.9. Whereabout I must repeat some things noted here “ Pag. 77, etc. before. For touching this matter it is still to be remembered, that this prophet prophesied in the days of jeroboam the son of joash, Jehu's great grandchild: (who was the thirteenth king of Israel from jeroboam the son of Nebat that caused Israel to sin.) Now all that time he foreshowed, how Gomer (which is Israel) should bring forth three children; the first, the Prophet should call, * Hos. 1, 4. Jezreel, noting the taking away of the kingdom of Israel from the house of jehu, for the blood shed by him in the valley of jezreell. The accomplishment whereof came afterward to pass in the days of Zachariah (who was of Jehu's posterity, and the fourth king after him) as was now foretold in his father's days. For which see 2 King. 15, 8, 9 10. etc. The second child, the Prophet should call, “ Hos. 1, 6. Lo-ruhamah, not obtaining mercy; noting the calamity, that should yet further come upon Israel, when they not obtaining mercy, should be delivered into the hands of Tiglath-Pileser king of Assyria, and a great part of them be carried away captive: as came to pass afterwards in the days of Pekah (the eighteenth king of Israel from jeroboam the first) 2 King. 15, 27, 28, 29. and 1 Chron. 5, 25, 26. The third child, the Prophet should call, ‡ Hos. 1, 9 Loammi, not my people: noting yet far greater misery which should come upon Israel, when they should be cast out of the Lords land, and wander among the nations, as other people: who had before been the Lords people, and he their God, that had hitherto kept them in his land, as his people in his own house and presence: but now would cast them off and scatter them among the Gentiles. As came to pass, in the days off Hoseah the last king of Israel, about two hundred and forty years, from Israel's falling into apostasy, when they cousined & divided themselves from judah, in the days of jeroboam the son of Nebat that caused Israel to sin. 2 King. 17, 1— 6. etc. And so ” Hos. 1, 9 this Scripture also is not to the point in hand: our question being concerning the estate of Israel, whiles yet they were in the land, all the years and kings days aforesaid, until the child, † Not my people. Loammi (now spoken off) was borne, and they came to the estate signified by this name, not to be the people of the Lord, nor to have him to be their God, to defend, help, and deliver them, as formerly he had done. Whereabout I have treated more largely ” P. 78, etc. before: and needed not now again to have handled this matter (though thus briefly:) but that here he allegeth this Scripture in particular, and shuffleth together the diverse times and estates of Israel: which are carefully to be distinguished for the right understanding of the Scriptures, and better finding out of the truth in the things aforesaid. And here again it shall not be amiss, to note, how the Chaldee paraphrase expoundeth & speaketh of these things, as followeth. “ Jonathae Chald. paeraphr. in Hose. 1, 2— 9 The Lord said unto Hoseah, Go declare a prophecy against the inhabitants of the city given to adultery, which heap sins upon sins. For now † Note this. a long time have the inhabitants of this city go●e a whoring, forsaking * N. B. the worship of the Lord. 3. He went therefore and prophesied against them, that if they did return, they should be forgiven: but if not, that as the leaves of the fig tree, fade, so they should fade away. But they committed evil deeds more exceedingly. 4. Therefore the Lord said unto him, Give them this name, [Dispersed.] For after a little while, I will show, that I remember the blood of the idolaters, which jehu shed in jezreell, who in deed flew them, because they were worshippers of Baal, but jehu himself & his children again went astray after the calves of bethel. Wherefore I will impute that blood, as innocent blood, unto the posterity of jehu, and will ta●e away the kingdom from the family of Israel. 5. At that time also will I break the strength of the warriors of Israel in the valley of jezreel. 6. But they did evil works more and more. Then the Lord said unto him, Give them this name, that [they are not beloved,] because of their works: For I will not be brought hereafter, again to love the children of Israel. Yet if they repent, I will surely forgive them. 7. And I will love the family of judah, and will deliver them by the word of the Lord their God: But they shall not be delivered by bow or sword, or men of war, horses or horsemen. 8. But their children, ‡ N B. after they were carried away captive into exile, were found among the peoples not to be dear unto God because of their works: yet they added more unto their former evil deeds. 9 Therefore (the Lord said to Hoseah, Give them this name, [Not my people.] For you are not my people: Seeing you observe not the words of my law, my word shall not be your help. Where we may observe these things: 1. That this prophecy was given, when they had already a long time gone a whoring from God, forsaking the worship of the Lord. 2. That the Paraphrast expoundeth their departing from the Lord to be the forsaking of his worship: as they also expound their returning to their first husband spoken of ch. 2, 7.) to be the returning to the worship of their first Lord. 3. That these things now denounced, were to come upon them yet afterwards. 4. And that also by degrees, and in succession of time, one after another. 5. And the last, of not being his people, referred to the time, ” Which others refer to the time, when they were first put out of the land, in king Hoseah● days. after they were carried away captive into exile: when there also they added more iniquities to their former evil deeds. Whereas our controversy is, about the estate of Israel for the time of their apostasy, while they were in the land, when jeroboam had set up the calves, until they were cast out: as is aforesaid. And thus much now again, of this Scripture, in Hos. 1, 9 Touching Hos. 2.2. Then followeth Hos. 2, 2. Of which I have spoken here before: p. 77, etc. Now only I annex this withal. Hos 4, 1. Mic. 6, 2. with Ezec. 20, 4— 36. and 22, 2. and 23, 36 etc. First, that seeing here it is said, Plead with your Mother, Plead, etc. this may lead us to consider, that the Lord now was yet still admonishing them, and pleading with them: as he had done before sundry times and ways, like as with judah also: and as sinners by the Lord's ordinance) are to be dealt with, afore they be proceeded against. All know, that in ordinary course of proceeding in all churches well ordered, such as fall into sin (though but particular persons) are notwithstanding still esteemed of the church, until such time as despising the means used, & being found obstinate, they be cast out of the church & house of God. How much more would the Lord have this observed, towards an whole church, yea towards so many tribes, cities, and synagogues, as pertained to Israel, the mother here spoken off? And what then shall we conclude hereupon, touching the point in question? Secondly, † Mercerus. Drusius, etc. ●n Hos. 2, 2. some understand it of the rejection of the Jews, when they had refused Christ exhibited in the flesh: thinking that this sermon of the Prophets was needful for the comforting of the believers at that time, lest they also should forsake Christ, being affected with the offence and stumbling of the multitude of the jews, that so refused him. And ” Calvin, Zanchius, etc. in Hos. 2, 2. others understanding it of the ten tribes, expound it thus: Plead with your mother, plead: He speaketh here in the person of God. Now God useth the similitude of marriage. So let us see what is the sum of the words. If an husband make a divorce with his wife, he bringeth some note of ignominy upon their children, which are borne of that marriage. Their mother is put away, therefore the children are less esteemed because of the divorce. If the husband of frowardness put away his wife from him, the children justly hate him. What? He loved not our mother as he ought: he kept not the saith and bond of marriage. This therefore is usual, that the children's minds are alienated from the Father, if he deal with the mother inhumanly, or else altogether contumeliously. Thus the Israelites, when they saw that they were rejected, would lay the blame upon God. For the people here is called the [Mother:] that is, the name of the mother is transferred to the body of the people, or to the stock of Abraham. God had espoused that people to himself, and would have them to be as his wife. Seeing therefore God was the husband of the people, the Israelites were as the children begotten of that marriage. Now after the divorce, the Israelites said, that God was cruel, because he had cast them away without their fault. The Prophet now therefore undertakes the defence of God's cause: and yet speaks in his person, Plead [saith he] plead with your mother. Finally this place agreeth with Esa. 50. There it is said in the beginning of the chapter, Where is the bill of divorce? Have I sold you to my Creditors? But you are sold for your sins, and your mother is put away for her iniquity. etc. And this all know was spoken by Esay to judah, or the jews generally. Zanchius also writing on Hos. 2, 2. noteth this in like sort for the argument & sum of this matter. The Prophet (saith he) teacheth, that there was no cause why the Israelites should expostulate with God, that he in putting away their mother the Synagogue, did note each of them also with this mark of infamy, that they were borne of fornication. For the whole cause of this evil and infamy, was to be ascribed to their mother, to wit, their open and continual fornication, joined together with untollerable unthankfulness towards God. etc. Thus both the one and the other apply it to the rejection of Israel though the one refer it to the time afore Christ, the other to the time after. And then it toucheth not the question in hand. Touching 2 Chron. 15, 3. The next Scripture here cited, is 2 Chron, 15, 3. Of which also I have spoken here before: pag. 65, etc. To which I refer the Reader: 2 Chron. 15, 3. wishing this withal to be observed & remembered, how the Chaldee Paraphrase and other writers expound such places & phrases of speech of the following of idols, and leaving the true and right worship of God. A sin, not peculiar only to Israel, but often found also in judah, and in all the tribes together: as I have showed before. Touching whom I suppose they will make no such conclusions thereupon, as here they do of Israel. Touching Mica. 2, 7, 8. Now next followeth, that which is written, Micah. 2, 7, 8. Mic. 2, 7, 8. which may be understood either generally of the whole people of Israel, that is, both of the ten tribes, and of judah; or of either of them severally: and every way maketh against these men themselves. For if it be understood of all the tribes and people generally: than it maketh not more against the ten tribes, than it doth also against judah; which themselves acknowledge were at this time the people and church of God, and under his covenant. That it may be understood of them both jointly, these reasons may induce: 1. That this Prophet denounceth judgement in this prophecy to both of them (both upon judah & Israel) for their sins: as the title and process of his book showeth. The title, which is this, Mic. 1, 1. † The word of the Lord that came to Micah, in the days of jotham, Ahaz, & Hezekiah kings of judah, which he saw concerning Samaria (the chief city of Israel) and jerusalem (the chief city of judah) Mic. 1, 1. The process, in the course of his proceeding, and often joining them together: for which see these and the like places, which would be long here to write down, Mic. 1, 5, 6, 9, 13. and 2, 4, 5, 12. and 3, 1, 9, 10, 11, 12. and 6, 2, 3, 4. etc. 2. That in this chapter, he speaketh of that family, and expressly useth the term of a family: ver. 3. compared with Amos 3, 1. and Mica. 6, 2, 3, 4. and the phrase, of casting a cord by lot in the Congregation of the Lord. Which may have reference to the ancient dividing of the land by lot among all the tribes, in josuahs' time. Mic. 2, 5. compared with jos 14, 1. and 15, 1. etc. Deut. 32, 9 As also the general terms both of the house of Jacob, Mic. 2, 7. being compared with Mic. 1, 1. & 3, 1, 8. and 6, 2, 3, 4. and Amos 3, 1, 13. Luke 1, 33. and of the people of God: Mica. 2.8, 9 and 3.1, 3, 5. and 6, 2, 3. etc. 3. That the things going before & following in the chapter alleged, may be applied to all the tribes (both Israel and judah:) viz. the sins of oppressing the poor, & of approving such prophets as taught according to the people's lust, and liking, Mic. 2, 1— 11. and the punishment of exile and departure out of the land denounced thereupon, Mic. 2, 10, etc. Not to speak how Tremellius & junius join all the first five chapters of this prophecy together, as making but one sermon, directed to judah and Israel, & denouncing the overthrow of both the kingdoms, because of their sins. And so then their reasoning from hence, is aswell against judah as against Israel. Or if it be understood of the ten tribes of Israel more particularly (as here they apply it; and so may it be:) then also consider, whether the same people be not in the same chapter a little before called the congregation of the Lord: And that not only in their own persuasion and profession, but in the Lords and the Prophet's account. Mic. 2, 5. Which speech is the more to be minded, being such as would soon end this controversy, if they be acknowledged now at this time, to have been the Church of the Lord: it being at least about two hundred years after jeroboam had set up the calves, and so long after Israel's apostasy here spoken off. For if they grant them to be the church of the Lord, I suppose they will not deny them to be the people of the Lord, or his wife; neither will affirm hereafter, that the circumcision and other ordinances of God retained among them, were in their use false, deceitful, and execrable signs and seals, and no better than the ordinances retained among the Heathens. They will (I hope) be better advised, then thus to speak of the Lords ordinances, had and retained in the Lord's Church; & will now at length learn to put difference between the Lords ordinances themselves, and his people's abuse or corruptions thereabout; also between the Lords church and ordinances, and the Pagan's assemblies and abominations; yea and between the Lord's church sometimes walking in sincerity, and the same church of the Lord coming to be corrupted with idolatry or other transgressions, and so fallen into apostasy, as Israel now was, and judah also sometime. Esa. 1, 21. Secondly, the phrase of being named, called, or said to be, is sometimes also put for that which in deed is, or may be so accounted: as in Esa. 44, 5. jer. 23, 6. and 33, 16. Joh. 13, 13. and the like places. And so the Chaldee paraphrase here expounds it: Yet so I will not here urge it. But taking it, that Israel was here called the house of Jacob, and the people of God in respect of their own profession, that would be so esteemed: yet this doth not hinder, but that also they were so in deed, albeit they did not walk accordingly, as they ought to have done. For if we understand it thus, O thou that art named the house of Jacob, that is, O thou that gloriest that thou art descended of Jacob, and yet dost not walk in his steps: will it therefore follow, that they were not in deed descended of him, or were not the house of jacob, etc. See it in another case. Esay the Prophet speaking of judah, saith: † Esa. 48, 1, 2. Hear ye this, O house of Jacob, which are called (or, call themselves) by the name of Israel, and are come forth out of the waters of judah, which swear by the name of the Lord, and make mention of the God of Israel, but not in truth nor in righteousness: For they call themselves of the holy city, and stay themselves (that is, profess that they stay) upon the God of Israel, etc. Was not judah now therefore the house of jacob, nor come out of the waters of judah? Or were they not therefore the Lords people, nor his wife: because of this hypocritical profession of theirs? Or were they in deed without the true God, as he understandeth and speaketh it here concerning Israel? And note, that Esay here hath the same term of the house of God, that Micah hath in the other place. Again, the jews in Christ's time, said, † Mat. 3, 9 Joh. 8, 39 they had Abraham to their Father: and herein they gloried: but they did not the works of Abraham, as Christ told them. Yet Christ acknowledgeth them ” Joh. 8, 37. to be Abraham's seed, though they sought to kill him, which Abraham did not: and so were not in this respect “ joh. 8, 39 40, 44. the children of Abraham, but of the devil: and † Matt. 3, 7.9. a generation of vipers, as john Baptist also called them: and yet never denied, that Abraham was their father; and they the church of God now also at this time. So both these may stand together: that a people may glory in this, that they are the house of jacob, the people of Israel, the seed of Abraham, the church of God, etc. and be so also indeed: and yet not walk as they ought, according to that estate, whereof they do so glory and boast themselves. For who knoweth not that many do often boast vainly of those things, which yet they have truly: but walk not worthy of them as they should? Many in judah * Zeph. 3.11. were haughty, because of the Lords holy mountain. Had they it not therefore in deed among them? Though yet they did not walk worthy thereof: For which they were punished. Zeph. 1, & 3 chap. And many the like still are found in other churches from time to time: who notwithstanding are to be accounted the people of God, and members of the churches of God, while they so remain: though yet they walk unworthy of that estate and favour of God. For which also see Mal. 1, 6, 7, 8, etc. Thirdly, if it were true (as this man here pleadeth) that Israel now was not God's people, but only so called in respect of their own profession, that they would be so esteemed and named: then should the main force of the Prophet's reproof be weakened, and the fin both of the people and governors of Israel be far less, and of another sort and nature, than it was in deed and in truth. As namely, when the Lord speaking by the Prophet, saith. † Mic. 2, 8. Even of late (or, yesterday) my people is risen up as an enemy. And in the next verse, ” ver. 9 The women of my people have ye cast out from their pleasant houses. And in the next chapter, “ Mic. 3, 1 2, 3. Hear, I pray you, O heads of jacob, and ye princes of the house of Israel: is it not for you to know judgement? who hate the good and love the evil; who also eat the flesh of my people, etc. And again, * ver. 5. Thus saith the Lord concerning the Prophets ‡ or, that deceive my people. that make my people err, that bite with their teeth and cry, Peace, etc. In which places and the like any may perceive, that both the Lords reproofs, and Israel's sins are the greater, because they were the Lords people, that did these things, & unto whom they were done. Where upon one writing hereabout, observeth and urgeth it, as a point of special weight, in this sort: * Calvin in Mic. 3, 5. with v. 1, & 3. The indignity is increased, seeing this injury is done to the people of God. If the Assyrians or Ethiopians, or Egyptians, had been spoiled of their princes, this had been more tolerable: but whenas the people of God itself is so cruelly devoured, this is less sufferable. So where the people of God is deceived, and the truth is turned into a lie, this sacrilege is more detestable. This therefore is the reason why he saith, [They which deceive my people:] This people is holy unto me: for I have chosen them to myself: when therefore it is corrupted with fraud and deceit, is not even mine own majesty after a sort violated? is not my sovereignty diminished? Now therefore we perceive, why the Prophet saith, [They deceive my people.] In deed it is sure that the jews were worthy to be so deceived, Deut. 13. as God also otherwhere saith, that he maketh trial, what the people is, whensoever he suffereth false prophets among them. This therefore was a just recompense, that then Satan had liberty given, to pervert sound doctrine among the people. And none is ever deceived, but willingly and of their own accord. Although many seem to be drawn to destruction through their own simplicity, yet always there is some hypocrisy withal. But this doth not lessen the fault in the false teachers if the people deserve such punishment: Therefore the Prophet doth nevertheless proceed in his reproof, and saith that this was [the people of God.] How? truly by adoption. Although the jews therefore carried themselves unworthy of so great honour, yet God accounteth them among his people, that he may punish in false teachers the wickedness, which now he accuseth in them. Hitherto M. Calvin, in his Commentary on Mic. 3, 5. Now how contrary doctrine, and how false, the Teacher (with whom we have to deal,) publisheth hereabout: I wish both himself and his followers well to observe, with the consequences thereof. And what if another or himself would except in like sort touching judah (as he doth touching Israel) when we allege the like concerning them out of jeremy the Prophet, where speaking of the Priests and Prophets false dealing, he saith, † jer. 6, 14. & 8, 11. They have healed the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace. If now another should say, that judah was called the people of God, in respect of their profession, that they would be so esteemed and named, though in deed they were not so: and would also plead it the more, because they had now * Not relying upon him, and worshipping him, according to his word. forsaken the true God, ” jer. 2, 13 with v. 2. the fountain of living waters, and hewed them out cisterns, broken cisterns that could hold no water: and so infer that neither Israel nor judah was now the people of God: Where then may we think, was the Church of God in those days, and where was the Lord's ordinance of circumcision to be had? How greatly also should they by this means weaken the Prophet's reproofs, & lessen the sins of that people: if they were not in deed the people of God, as hath been said? Fourthly, according to their assertion, they might also tell us, that those whom Micah in the next chapter calleth “ Mic, 3, 1, 9 the heads of Jacob, and the princes of the house of Israel, were not so in deed, but only in their own persuasion and profession: and thus might pervert any terms and phrases of the Scripture, at their pleasure. They might have observed also touching one of the verses here alleged, how the new Translation in our tongue hath it thus, Even of late my people is risen up as an enemy: and how it followeth presently in the next verse, The women of my people have ye cast out from their pleasant houses, etc. The observation whereof might have drawn them to a further consideration hereabout: Specially being compared with the use of the same term, in the other places mentioned, Mic. 3, 1, 3, 5. and in 6, 2, 3, etc. But his wonted passing over of some places, and perverting of other, not regarding what goeth before or followeth after, and so laying some words together, as may seem best to serve his turn, and using any pretences he can for the more colour thereabout: these things I leave to be considered by the judicious readers, that are able and careful to observe them. And now only for a conclusion of this point, I will note here the exposition of the Chaldee paraphrase, * Chal. paraphr. in Mic. 2, 7, 8. in the verses here cited by himself: which (after the interpretation of the sixth verse, thus: Prophecy not at all, neither teach this people: seeing they endure not to be bowed) expoundeth the 7 and 8 verses after this manner, Is it thus right, say the children (or, posterity) of Jacob? Should the word of the Lord be made void? Are these his works? Are not all my sayings right? that which I said should come to pass, have I brought it to pass on them that walk aright. 8. My people for their sins is delivered unto the adversary: the nations stand up against them, etc. And hitherto of the application hereof unto Israel. Now if this Scripture be understood of judah, than the inferences that he bringeth from hence upon Israel, will fall upon judah. Which yet himself acknowledgeth was now the church and people of God. And that it may thus be understood & applied to judah, these reasons may show. 1. The * Mic. 1, 1. title of the prophecy, directeth it as well to jerusalem (of judah) as to Samaria, of Israel. 2. Divers particular speeches in the prophecy itself: as when he saith in the first chapter, † Mic. 1, 5. What are the high places of Judah, are they not jerusalem? Again, ” ver. 9 Her wound is incurable, for it is come unto Judah: he is come unto the gate of my people, even to jerusalem. And again, ‡ ver. 13. O thou inhabitant of Lachish (a city of judah) bind the chariot to the swift beast: she is the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee. And in the second chapter, & the verses here alleged, the general terms ‡ Cham 2, 3. 5, 7, 8, 9 of the house of Jacob, and the people of the Lord, etc. And that these & the like terms are in the Scriptures diverse times put for judah, none will deny. Among many other places, see these, touching the term Jacob, and the house of Jacob, Esa. 8, 17. and 48, 1. Jer. 5, 20. Lam. 1, 17. and 2, 2. Obad. v. 10. and 11. Mic. 2, 12. and 3, 1, 8, 9 Nahum 2, 2. And for the term of the people of the Lord, applied to judah, Jer. 2, 11, 13, 31, 32. and 4, 11, 22. and 5, 31. and 6, 27. and 8, 7. and 23, 2, 22, 27, 32. Ezech. 13, 10, 18, 19 Joel. 2, 17, 18, 19, 26. Obad. v. 13. Zeph. 2, 10. & in an hundred places beside. 3. The particular terms of Zion,, Jerusalem, the mountain of the Lords house, and the like used in this prophecy. Mic. 3, 9, 10, 12. and 4, 7, 8, etc. 4. The sharp denunciation uttered by Micah, where he saith: Zion for your sake shallbe ploughed as a field, and jerusalem shall become heaps, and the mountain of the house, as the high places of the forest: Mic. 3, 12. is expressly noted, to have been spoken in the days of Hezekiah king of judah, to all the people of judah, Jer. 26, 18. which is very specially to be observed. 5. The direct and particular mention, that the daughter of Zion shall go forth of the city (jerusalem) even unto Babylon. Mic. 4, 10. By all which, and the like that in this Prophet may be observed, it can not be denied but that this prophecy was directed to judah aswell as to Israel. Whither also may be referred the general reasons here * Pag. 105. before alleged, concerning them both. Whereupon will follow (upon these men's assertion) that if the Scriptures here cited by them will bear their inference, and be applied to judah, that they then were not the church and people of God neither, however they would be so esteemed and named. And so whatsoever they would bring upon Israel in this behalf, is now by themselves brought upon judah: so as judah (by their assertions) was not now the Lords, not the people of the Lord, nor his wife, nor under his covenant, nor a true church, nor had circumcision, or other ordinances of the Lord, that were the Lords signs and seals of his covenant and forgiveness of sins, but such a were in their use false and deceitful, cursed and detestable, and what not, if we should believe their assertions and conclusions. But whether in deed such stuff and dealing of theirs, be not rather to be esteemed false and deceitful, accursed and detestable, let the godly wise judge. Touching Hos. 2.18.19.20.23. The next Scriptures here alleged, are Hos. 2, 18, 19, 20, 23. which speak of the time to come after their exile and casting out of the land, Hos. 2, 18.19, 20, 23. when they should again return unto the Lord (agreeing with that which followeth in the next chapter, Hos. 3, 4, 5.) whereas our question is of their estate and condition with the Lord, while they were yet in the land; and not cast out of his house or presence as yet, but beloved, pitied, and helped of the Lord: as appeareth by that which went before and followeth after in this prophecy of Hoseah, and by the history itself, 2 Kin. 13, 23. and 14, 25, 26, 27. and in many other places both of the history, and of the Prophets: as ” Pag. 58. etc. here before I have showed in sundry particulars: which I need not repeat. Touching joh. 10.16. Act. 18, 10. 1 Cor. 12, 2. Rom. 11, 11, 20, 23.25, 26. and 9, 4. with Esa. 59, 20, 21. Ezech. 34, 23— 30. Hos. 3, 5. By this also may appear, how that which he annexeth, of the Gentiles called Christ's sheep, because they should be brought into his fold; and of the jews called God's people and beloved, because they shallbe graffed again into Christ: is not to the point and question in hand. And so the Scriptures also which here they cite, abused in this behalf. viz. joh. 10, 16. Act. 18, 10. 1 Cor, 12, 2. Rom. 11, 11, 20, 23, 25, 26. and 9, 4. with Esa. 59, 20, 21. Ezec. 34, 23— 30. Hos. 3, 5. inasmuch as they speak of the estate of jew & Gentiles for time to come; whereas our question, and the Scriptures speeches alleged by us, are of Israel, for the time then present, when now they were in the land of promise, not cast out by the Lord as yet. Which may suffice for a full answer hereunto. Yet some other things also may be noted, that will give further light and confirmation hereunto. As first, that thus he would make Israel's estate, while yet they remained in the land of promise, and under the Lord's covenant, having also the great things of his la written unto them, etc. to be like the estate of the Heathens, while they were strangers from the covenants of promise, and had not the word and statutes of the Lord given unto them: etc. Which I have noted here before among his errors. Secondly, that he makes the estate of Israel, while they were in the Lord's land, and before Christ was exhibited (as is aforesaid:) to be like the estate of the jew at this day, when they are now cast away for a time & some of the branches broken of, Christ being come in the flesh, and refused by them, etc. Rom. 11, 11, 12, 15, 17, 20, 25. Thirdly, that in this treatise of his, he so speaketh of Israel of old, and of the jews at this day: as if the Lord's covenant, even on his part, were not an everlasting covenant, stable and enduring for ever, concerning them. Whereas the Lord himself saith, I will establish my covenant between me and thee (speaking to Abraham) and thy seed after thee, in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. Gen. 17, 7. And afterward again to David, I have made a covenant with my chosen: I have sworn unto David my servant. Thy seed will I 'stablish for ever: and build up thy throne to all generations. My mercy will I keep for him for evermore: and my covenant shall stand fast with him. His seed also will I make to endure for ever: and his throne as the days of heaven. * Note this well. If his children forsake my law and walk not in my judgements: if they break (or profane) my Statutes, and keep not my commandments: then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless, my loving kindness will I not make frustrate with him, nor lie (or, deal falsely) against my faithfulness. * Note th●● well. My covenant will I not break (or, profane:) nor altar the thing that is gone gone out of my lips, etc. Psa. 89, 3, 4.28, 29, 30. etc. And again in the Psalms, He will remember his covenant for ever. He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his Name. Psal. 111.5.9. And in Ezechiell the Prophet. Thus saith the Lord God, I will even deal with thee as thou hast done, which hast despised the oath in breaking the Covenant. Nevertheless I will remember my Covenant with thee in the days of thy youth, & I will establish unto thee an everlasting Covenant. Then thou shalt remember thy ways and be ashamed, when thou shalt receive thy sisters, thy elder and thy younger, & I will give them unto thee for daughters, but not by thy Covenant. And I will establish my Covenant with thee, and thou shalt know that I am the Lord: That thou mayest remember, and be confounded, & never open thy mouth any more: because of thy shame, when I am pacified toward thee, for all that thou hast done, saith the Lord God. Ezec. 16.59— 63. [And in Esay the Prophet, The mountains shall departed, and the hills be removed: but my kindness shall not departed from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee. Esa. 54.10. [And again,] The Redeemer shall come to Zion, & unto them that turn from transgression in jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord, My spirit that is upon thee, & my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth, and for ever. Esa. 59.20.21. with Rom. 11.25.26.27. which last places (except the last verse) are here mentioned by himself. And agreeably with the Prophets, the Apostles also (speaking of the jew, and of Gods dealing with them) teach us, that the gifts and calling of God are without repentance, such as he cannot repent of and alter. Rom. 11, 29. And it were endless to note all the places, and gather the manifold reasons and assertions, which the Prophets & Apostles have hereabout. Now for the point itself (considering the perverseness and wrangling disposition of many) I had rather propound what others have observed concerning it, then further deliver mine own mind, or insist longer thereupon. Mark therefore what M. Calvin saith touching this matter: † Calvin in jer. 2, 2. writing upon jer. 2, 2. This is a very worthy place (saith he) because God showeth that his covenant, though it were perfidiouslly violated by the jews, yet is firm and stable. For although not all, Rom. 11, 25. that come of Abraham according to the flesh be true and right Israelites: yet God always abideth true, and his calling is without repentance, as Paul teacheth. And again, writing upon Ezech. 16, 61. ” Calvin in. Zac. 10, 6. The Lord said a little before, [I will remember my covenant:] now he saith, [not by thy covenant.] He reconcileth therefore those things that might seem contrary: to wit, that himself would be mindful of his covenant, and yet that covenant to be dissipated, broken, and abolished. He showeth that the covenant is firm on his part (as men use to speak:) but is void on the people's part. And on Zath. 10, 6. “ Whereas here God saith, that he cast away his people, it must be referred to the sense & opinion of men, as otherwhere we have seen: for the adoption was stable: but the outward appearance might give another judgement, namely that that people was rejected of God. But yet the Prophet's meaning is clear, to wit, that although God had dealt severely with that people, and had most grievously punished their perfidiousness, yet the avengement should not be eternal, because he will give place to his mercy. Again he annexeth the reason, [because I am the Lord their God, saith he.] By this clause he signifieth that the adoption is not void, although for a time he cast away the jew. For calling himself [their God,] he setteth before us the remembrance of his covenant: as if he should say, that he did not in vain make covenant with Abraham, and promised that his seed should be blessed. Therefore because God bond himself by promise to Abraham, here he saith [he is that people's God:] not that he ought any thing unto them, but because of his free grace he chose aswell Abraham as his seed. etc. Many the like sayings and observations, might be noted also out of other writers. But omitting them, I will rather note somewhat out of the Scriptures here alleged by themselves. As namely, in Rom. 11, 11. where Paul speaking of the present estate of the jew, who refused Christ being exhibited in the flesh: saith thus, * Rom. 11, 11. Have they stumbled that they should fall? God forbidden. Whereas by these men's doctrine, Israel had so stumbled and fallen, as even before Christ's coming, whiles they remained in the land of promise, they were not God's people, and under his covenant, etc. And in Rom. 11, 20. the Apostle speaking of the estate of the jew at this day, saith: ‡ Rom. 11, 20. Because of unbelief they were broken off. But shall their unbelief make the faith of God without effect? God forbidden. Yea, let God be true, but every man a liar: as the Apostle teacheth otherwhere, Rom. 3, 3.4. and here again annexeth, that they also, if they bide not still in unbelief, shallbe graffed in: for God is able to graff them in again. Rom. 11, 23. Rom. 11, 25. And Rom. 11, 25. addeth further, I would not brethren (speaking to the Gentiles) that ye should be ignorant of this mystery (lest ye should be wise in your own conceits) that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. In part (he saith) not totally or finally: & on their part, through their unbelief: whereas the faith and covenant of the Lord, on his part, is firm and stable for ever: who therefore will graff the jews (the natural branches) into their own Olive tree again: And so all Israel shall be saved, as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob. Rom. 11.26. Where also the term of jacob, calleth to remembrance both the Lords covenant made with jacob, 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 have set himself to observe it) could have noted out of the very next words, in the same place which here he allegeth: where presently it followeth, For this is my covenant unto them, when I shall take away their sins. Rom. 11, 27. where he speaketh expressly of the Lords covenant unto them, showing both the stability thereof, and making it the fountain and ground of this mercy of the Lord unto them. Like as also in the next verses following, he doth yet further declare and confirm it, when he saith: As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the father's sakes. For the gifts and calling of God are without repentance. Rom. 11, 28, 29. Upon which Scripture, M. Beza writeth thus: † Bez. Annot. in Rom. 11, 28. This place doth manifestly show, that Paul treateth not of every particular jew, but of the jewish nation in general, who as touching the Gospel, that is, inasmuch as it admitteth not the Gospel, to wit, in their present estate, are [enemies, or] hateful to God: but as touching the election (that is, inasmuch as God considereth not what they deserve 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 liar, yet † Note these things. God will not change his counsel. And this is a most firm 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 jewish nation in general, & of † Note these things. the perpetual 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 jews, and yet hath appointed diverse of them to just destruction. Also he decreeth many things for a time, which afterward he changeth. Yet is he not therefore to be esteemed changeable, but rather always like himself: because that the things which he hath decreed should be perpetual (as, † Note these things. this covenant with Abraham and his seed) they remain perpetual: 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 pass with the legal ceremonies) they also at their certain times are changed and abrogated. Hitherto M. Beza. And whether the man with whom we have to do, did not observe thus much himself, may be doubted. Else when here he citeth, Rom. 11, 11, 20, 23, 25, 26. why should he stay there, and not cite also the next verses, ver. 27, 28, 29. specially seeing the term (beloved) now attributed to the jews (on which here he insisteth) is not in any of the verses which he allegeth; but is used in ver. 28, which he omitteth. Which if he had but cited, and the Reader observed, he should have found together with mention of the term beloved, the ground also & reason thereof to be God's election, and the covenant made with their Fathers, and that unchangeably. ver. 28, with 27, & 29. All which do both manifest his shifts, and convince his erroneous assertions, concerning Israel. Here also is to be observed, how speaking of the jews now to be beloved: besides that he citeth not the verse, where that term is used, he also leaveth the phrases of speech used by the Apostle in the same verse: which are these, † Rom. 11, 28. As concerning the Gospel, the jews are enemies (for which he hath, their present estate is cursed) for your sake: but as touching the election, they are beloved for the father's sakes: For which he hath (omitting wholly the term of election) for the promise that they shall hereafter be graffed again into Christ. Whereas if he had kept the terms used by the Apostle in the same verse, the matter would have been plainer against himself, touching the eternity & unchangeableness of God's election and covenant, on which we insist. If he say, that Paul in the same chapter also useth the phrase of graffing them again: I deny it not. But he useth it not in this verse now spoken off, where he showeth how they are beloved, for the father's sakes, and so for the covenant, in regard of God's election. Rom. 11, 28. And where he speaketh of their graffing in again, it is in respect of their being broken off through their unbelief and disobedience of the Gospel. Rom. 11, 20.23. And this also, but of some of the branches, not of the whole tree. Rom. 11, 16. Besides that man's 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 jews) are enemies in one respect, & beloved in another respect: Enemies, in themselves; beloved, of the Lord: Enemies, because of their unbelief, and refusal of the Gospel; beloved because of the election, and covenant of the Lord made with the Fathers and their seed. Rom. 11, 28. And consequently, how good and needful it is (as cases require it) to consider and speak of the same persons diversly, in diverse respects: As also, to put difference in the consideration of the covenant, between that which concerneth the Lord, on his part; and that which concerneth man, on theirs. Which when we do (upon some occasions) touching Israel, the church of Rome, or others in like sort: how common then is it with these men to open the throat, & fill their mouths with odious exclamations. But let them henceforth be more careful to lay their hand on their mouth, & to learn better, even by this distinction and manner of speech, which the Apostle hath † Rom. 11, 28. in this place: besides infinite other the like throughout the Scriptures: whereof I have given some instances ” ●●ert. p. ●4. otherwhere. Unto which I will here now also annex these: That the jew who for “ 2 Kin. 24 ●, etc. jer. 11. and 13 and 14. & 15, & 18, and 22 ch. etc. Dan. 9, 2.5. etc. their sins and wickedness were carried captive to Babylon, in Iechoniah's time, are called good figs, and very good: in respect of Zedekiah and the other jew that remained at jerusalem, called naughty figs, for whom greater punishment was reserved. jer. 24, 1, 2, 3, 5, etc. Also Zedechiah is Iechoniah's uncle, 2 Kin. 24, 17. and his son, 1 Chro. 3, 16. and his brother, 2 Chron. 36, 10. in diverse respects. The place of the holy city, is called profane, Ezec. 48, 15. and 42, 20. yet the name of the city is, The Lord is there, Ezech. 48, 35. and that place in other respect may be considered as a part of the holy oblation, Ezec. 48, 8— 20. with 45, 1. etc. as jerusalem also is called the holy city, Neh. 11, 1, 8. Mat. 4, 5. and 27, 53. And the faithful city becometh an harlot; and yet is still the daughter of Zion, the house of jacob, the Church and people of God. Esa. 1, 1, 21. with 10, 32. and 37, 22. Ier 2, 4, 13. and 5, 20, 21. Mic. 2, 5. and 3, 1, 9, 10. etc. And very many such like every where in the Scripture may be observed. And hitherto of Rom 11, 11, 20, 23, 25, 26. which he citeth: and of ver. 27, 28, 29. the citation of which verses he omitteth: whereas they are specially to be observed, for confirmation and assurance of the perpetuity & unchaungeablenes of the Lords covenant made with the Fathers, Abraham, Isaac, jacob, and their seed for ever. Rom. 9.4 Like things may be observed out of the other Scriptures here cited by him: as Rom. 9, 4. with which he should have joined also ver. 5. where the Apostle showeth, that to the jews appertain the adoption, covenants, promises, Esa. 59.20 21. 〈…〉 Fathers, etc. And Esa. 59, 20, 21. where the Prophet teacheth, that the Lords covenant is with them, and their seed for ever. And Ezech. 34, 23— 30. where the fruits of the Lords eternal covenant with his people are largely described even * 〈…〉 2●, 25. when he shall have punished them for their sins, and ●avenged the quarrel of his covenant upon them: Where also is specially to be observed, how he is still called the Lord then God, and they his people, ver. 30. which are the words of the covenant. And where moreover we may learn to put difference between this phrase, of the Lord being their God, and they his people (which is so, even ” Psal. 89, 30— 34. & 106, 43, 44, 45. when and while the Lord doth visit their iniquities with the rod) & between their knowing of the Lord their God to be with them, and they to be his people, by the enjoying of his mercies and fruits of his favour, according to his adoption and eternal covenant. ver. 30. and 31. Like as there is difference, between “ Ezec. 2, 3. & 33, 7. Zac. 1, 1. & 2, 3, 4. a Prophet's being among them, & between ‡ Eze. 2, 5. & 33, 33. Zach. 2, 9.11. their knowing of this, that a Prophet hath been among them. Finally note here, how this being the only place (of all those that he allegeth together) where the title of God's people (whereof he speaketh) is ascribed unto them: the Prophet in this place, speaketh not simply or only of their being God's people, but of their knowing (and finding by experience) that the Lord their God is with them, and that they are his people. Which being well observed, as I have showed here before, is the more against this man himself. Like as also is the next and last place, which he citeth out of Hos. 3, 5. Hos. 3, 5. where it is expressly said, that when the children of Israel (being put out of the land, and punished for their idolatry and other sins) shall have fit many days without a king, etc. then afterward they shall return, and seek the Lord their God (which are the words of the covenant) and David their king, and shall fear the Lord, and his goodness in the latter days. By which it is evident that there is (all that time) no default on the Lord's part, but that it is wholly of themselves, who in so long a time do not return and seek the Lord their God, and Christ their king, nor fear the Lord, and come to his goodness all this while. And whereas he speaketh of this people being called beloved, in respect of their estate to come: he may see in the beginning of this chapter (but three or four verses before that which he citeth) that this term of beloved, yea beloved of their friend and husband, was ascribed unto them by the Lord, when Hoseah prophesied, notwithstanding their adulterous estate, being idolaters and apostates. The words are these, (which upon like occasion have been treated off before.) Then said the Lord unto me (saith Hoseah,) Go yet, love a woman (beloved of her † Or, husband. as jer. 3, 20. friend, yet an adulteress) according to the love of the Lord toward the children of Israel, who look to other Gods, and love flagons of wine. Hos. 3, 1. Which Scripture (being well considered, and compared with the other Scriptures aforesaid) doth so evidently convince this man's erroneous assertions, and abuse of Scriptures: as it may suffice for answer and refutation of all that he hath throughout his treatise about the matters aforesaid. And hitherto of these objections concerning the circumcision & estate of Israel. Some other things more of like sort doth this man and others except hereabout: which I need not now stand upon. By that which hath been said the discreet Reader will find how to answer any other objections which they bring hereabout. And in the things aforesaid, I have written more largely than I purposed: that so I might with one labour both more convince them, and better inform the Reader concerning these things. Yet there being another objection or two that are much urged about this matter: I will now also in particular annex somewhat further thereabout: and then (God willing) proceed to other matters, which are now likewise much called in question. OBJECTION VI. But if Israel now were the church and people of God, then ought none to have left them: it had been schism so to do. etc. ANSWER. 1. Nay. the same Prophets that acknowledged them to be the people of the Lord: yet taught all to leave and forsake their sinful estate & false worship, whereinto they were fallen: being now become idolaters, apostates, schismatics, that had divided themselves from judah, etc. Hos. 4, 15, 16, 17. and 5, 2, 3, 11. and 11, 12. Amos 4, 4, 5. and 5, 4, 5. with Mic. 1, 5, 13. & 2, 5. and 6, 16. 2. Even in judah also it may be observed, that both in the time of Manasseh, when he set up a graven image in the Temple of God, and caused judah to sin with his idols; as also in the days of jehojakim: & long after in the time of the Maccabees, when Antiochus set up his idol and other profanations in the Lord's sanctuary: then the faithful & sincere worshippers of God, refused to communicate with them in their idolatry, and chose rather to suffer affliction, and death itself: so as jerusalem was filled with innocent blood. 2 King. 21, 1— 16. and 23, 36, 37. and 24, 3. 4. Dan. 11, 31, 32, 33. with 1 Machab. 1 ch. and 2 Mach. 6, & 7 ch. and Heb. 11, 35, 36, 37, 38. Yet was judah still acknowledged by the Prophets to be the church and people of God: as hath been showed here before, and may be seen throughout the history and their Prophecies. 3. And when Esay was enjoined by the Lord, (in Ahaz days) to bind up the Testimony, and scale the Law among his disciples: so keeping it from the wicked and perverse, that stubbornly despised the word of God, & communicating it only with the godly: Esa. 8, 16. with 7, 1. 2 Chron. 28, chapped. yet even then also he acknowledgeth them to be the house of Jacob, from whom the Lord hide his face: and the people of God, that should seek unto him, & to his law & testimony. Esa. 8, 17, 19, 20. with 1, 3. and 3, 15. & 10, 2, 24. 4. The Prophet Amos also, (teaching the people to avoid all places & assemblies of idolatry and false worship) did not only teach them not to seek Bethel, nor to enter into Gilgal, (which were places in Israel) but taught them also not to pass over to Beershebah; (which was † 1 Kin. 19 3. a city in judah) Amo. 5, 5. Yet did he acknowledge them to be the family of Israel, which God brought out of Egypt; and the people of God; even Jacob, the Lords covenanted people, etc. (as I have showed more largely ” Pag. 62, 83. here before) Amo. 3, 1, 2. & 5, 1. and 7, 2, 5, 15. So whether it be judah or Israel (& consequently other Churches, better or worse) they may be acknowledged for the churches and people of God; and yet must be left, when they stand in apostasy, schism, idolatry, etc. and not be communicated withal in such sinful estate and transgression. 5. Here therefore is to be observed, that as they are the church and people of God, none are to leave or refuse communion with them: but only as they stand in apostasy, schism, false worship, etc. Neither Israel nor judah might be left, nor the Temple in jerusalem, as they were the people and Temple of God, but as jeroboam caused Israel to sin, setting up the calves at Dan and bethel, etc. & as Manasseh polluted the house of God and caused judah to sin with his idols, & Antiochus profaned the Sanctuary, and compelled the jews to transgress the Law of God, etc. Yea even touching the Church of Rome also in particular, we neither do nor may leave it, as it is the Temple and church of God; but as Antichrist sitteth therein, opposing and exalting himself above all that is called God or that is divine, polluting the Temple and worship of God, etc. Rom. 1, 7, etc. compared with 2 Thes. 2, 4. and Rev 11, 1, 2, 3. etc., Which being observed, we do and may (yea and aught to) acknowledge & retain any doctrine of truth & ordinances of God still had among them: and yet are bound to leave their corrupt and sinful estate; and in obedience to God, according to his word, to return to the ancient estate of that and the other primitive churches, as they were planted by the Apostles in the faith and order of Christ. Rev. 14, 9— 12. and 18, 4. and 22, 14. with Jer. 6, 16. and 18, 15. Song. 1, 7, 8. 6. Moreover it is well known, that among such as do much urge this objection, there are some who have left the French reformed Church in Amst. for some things now had & continued in that church. Whereupon it will necessarily follow, that either they hold a true church may be left, for some things had among them, and yet be held to be the Church of God notwithstanding: or else that they hold not the French church aforesaid to be the church of God, in their estate. Let them now tell whether. 7. It is also Popish to hold, that the church cannot err; And anabaptistical to think, that when a church so erreth as it falleth into idolatry, apostasy, or the like transgressions, than they cease to be the church and people of God any longer; and very Popish again & in deed irreligious, under the title of the church of God, to urge all either to walk as themselves do (what ever transgressions they have against the word of God) or else to account them heretics, schismatics, seditious, singular, new fangled, that refuse so to do, endeavouring to walk in the faith and order of Christ in all things, according to the word of God. 8. Whereupon it cometh to pass in this case, as heretofore it did, when that was counted heresy in the Apostles and primitive Churches, which was not so in deed. Act. 24, 5, 14. So now at this day both by Papists and others that is often esteemed to be schism, which in deed is not so. True it is, that schism is very carefully & religiously to be avoided, whether it be factious division in the Church, or scandalous departing from it 1 Cor. 11, 18, 19 Rom. 16, 17. Heb. 10, 25. Jude v. 11, & 16, & 19 God hath set an order in his church, and appointed bounds and limits, which none ●hould transgress. Col, 2, 5. 1 Cor. 14, 33— 40. 1 Thes. 5, 14. Jude ver. 19 with Psal. 17, 4. Schisms and divisions, hatred and variance, emulations and wrath, strife and envyings are among the works of the flesh: of which the Apostle teacheth, that they which do such things, shall not inherit the kingdom of God. 1 Cor. 3, 3, 4. Gal. 5, 19, 20, 21. But on the other hand, sincere obedience unto God, and an holy keeping of the faith, worship, & order, which he hath once given unto his church, is very carefully also to be retained, and religiously to be performed: notwithstanding the prohibition or opposition of any Princes, Prelates, people, churches, or other persons whosoever. For the Lord hath promised to show mercy to those that love him, and keep his commandments; and threatened to visit the iniquity of such as hate him, and follow their own inventions & misconceived courses, in his worship & service, etc. Exo. 20, 4, 5, 6. Lev. 10 chap. Numb. 16 ch. Esa. 29, 13, 14. and 65, 2— 7. Jer. 6, 14— 17. and 18, 15. Mat. 15, 7, 8, 9 and 28, 20. Col. 2, 5. 1 Tim. 6, 13, 14. Jude v. 3— 23. Rev. 2, 10, 24, 25, 26. and 14, 12. and 22, 14, 18, 19 But here it will be demanded, when & how we may know the estate of any church or churches to be such, as we may leave it, or not. Touching which question although I had rather hear & learn of others, then set down mine own mind: specially considering what Opposites I have of sundry sorts, and what great difficulties and weighty consequences, do follow about this matter every way: Yet being desirous that the truth and will of God herein, may (what in us is) be found out and observed: I am not unwilling to note down some few things, that I have observed from the word of God hereabout: leaving them to be examined by the Scriptures, and both other things also to be annexed, and these things withal to be further or otherwise observed, as shallbe found to be most according to God and godliness. And these they are: viz. That no churches of God are to be left, though having or falling into errors and corruptions: 1. If their constitution be such, as the Churches and Pastors thereof, stand (as touching their ecclesiastical estate) immediately under jesus Christ: as did each of the churches of Asia, with the Angels thereof, and all the other Primitive Churches planted by the Apostles, etc. Rev. 2, 1, 7, 12, 18. and 3, 1, 7, 14. Act. 14, 23. and 20, 17, 28. with the churches at Rom. Cor. Gal. Eph. Phi. Col. Thes. etc. 2. If they also have and retain power within themselves, to redress any error or corruption, and to receive any truth of God, as it shallbe revealed unto them, and they persuaded thereof, by the word of God. As may be seen also in the Churches aforesaid. 3. And if the Ministers and other members of the church, be not urged in their own persons, to any thing wherein they should sin and transgress the la of God: but be left free for themselves and their own practice, to keep the laws and ordinances of God, according to their places and occasions. As may be seen in the church of the jews (wherein were corruptions sundry times and of sundry sorts:) where yet the Prophets, and other godly persons in diverse ages, and Christ himself, & his disciples thus lived among them. See 1 Kin. 14, 21-24. and 15, 1, 2, 3. etc. with 2 Chron. 12. & 13. and 14 ch. etc. For which see the history and estate of the jews, in the time of the Judges, and of Rehoboam, Abiiah, etc. Also Esa. 1, 1. etc. jer. 1, 1, 2, 3. etc. Ezech. 1, and 2, and 3, and 16. and 20 ch. etc. Dan. 1, 1, 8. and 9, 23. Mic. 1, 1, 11. etc. Zeph. 1, 1, etc. Hag. 1, 1, etc. Zach. 1, 1. etc. Mal. 1, 1. etc. with the history in Ezra and Nehemiah. And Matt. 3 ch. and 4, 23. and 23 ch. and 26, 17— 20. Luke 1, 5, 6, 8, 9, 10, 21. and 2, 21, 22, 23, 24. and 4, 16— 20. and 21, 37, 38. Joh. 2, 13, 23. and 6, 4. and 11, 55. and 13, 1. Act. 13, 14, 14. and 17, 1, 2, 3. 4. Lastly, if they do not obstinately refuse the truth & way God when it is manifested unto them: perversely withstanding it themselves; speaking evil thereof before others; reviling & persecuting such as teach or receive it, etc. As may be seen in the said Church and Synagogues of the jew, which were not left, until they came to this untoward and perverse estate and condition. For which see the history of the Evangelists, and Acts of the Apostles: & particularly, Act. 2, 40. and 7, 51, 52. and 13, 14— 45— 51. and 18, 6. and 19, 8, 9 and 28, 23— 28. 1 Tim. 6, 3, 4, 5. and 2 Tim. 3, 1— 5— 11. etc. But if any churches fall into apostasy, and become so degenerate, as they & their Pastors come to stand under an Antichristian hierarchy, or popular anarchy: and retain not power within themselves, according to the word of God to receive any truth showed unto them, and to redress any error or corruption arising among them: but that the ministers and members are urged in their own persons to such actions and duties as they cannot perform without sin; neither can be suffered to keep whatsoever Christ hath commanded them: but must hold such a faith, perform such a worship, observe such an order, as is prescribed or allowed by Princes, Prelates, people, etc. that now any who know the truth and discern the corruptions of such churches, should still remain Ministers or members thereof in such estate, and so live and die: I wish that such as are thus minded or inclining this way, would plainly set down their opinions and reasons from the Word of God, concerning this matter. Or if they like not of this manner of propounding of it, as here I have done: that themselves would distinctly set down their own opinions hereabout, always keeping to the points in controversy, and insisting upon the things called in question: omitting to speak of such things, whether touching faith, worship, or order, as are agreed upon on all hands. And thus much for the present touching the Objection aforesaid: now I proceed to the next and last concerning these matters. OBJECTION VII. But † The Anabapt. The Carat of the bapt. p. 48. M. Ains. Animad p 98-76 98. etc. the Church of Rome (whereunto many things are applied, that are taken from Israel) is not the Church of God, nor under the covenant of God; nor hath any of the Lords posts or ordinances left in it: but is divorced from the Lord: etc. Neither is the church of England the Church of God, having his covenant, but is likewise divorced from the Lord, etc. Therefore also the baptism had in those Churches and the like, is not true baptism, but an idol, justif. p. 121 278. 461. & others. a fiction, a lying and deceitful sign, a cursed and detestable sacrament. etc. ANSWER. This objection is of much like sort with those which we had before touching Israel, and the circumcision thereof: Whereunto therefore like answer may be given in sundry respects: so as the former answers and reasons (many of them) may hither likewise be referred. Neither the things only that are spoken of Israel, but those also which concern judah, in her apostasy and defection: whereunto the estate of the Christian apostate church may fitly have reference, in diverse respects. Which would be long to rehearse and insist upon in particular. The indifferent Reader will carefully observe it. And the point itself is plain enough and undeniable, by the reference which the Scripture in sundry things maketh thereunto. 2 Thes. 2, 4. 2 Pet. 2, 1. Rev. 11, 1— 6. and 12, 5, 6, 14. and 13, 5, 6. and 14, 1, 15. and 16, 12— 16. and 19, 1. etc. Yet considering the objection here made, together with the continual urging thereof; and how piteously the Anabaptists and others are by this means overcaried with prejudice, and drawn from the way of truth to great error and iniquity: I have thought it not amiss to note also somewhat hereabout. And first (to speak of the church of Rome in particular) I pray all to take knowledge, that my mind and desire in myself is (and, I trust, shallbe always) to plead against the present estate of that church, and not for it: acknowledging it to be fallen into most sinful and deep defection and apostasy; and so to be a notorious harlot and idolatress: which all the people of God ought to forsake, and to witness the truth thereagainst, even unto death. Yet being also desirous (as I signified erewhile about an other matter) that in all these things the truth may be found out, what we can; and finding that the Prophets which accounted * Esa. 1, 21 jer. 3, 3, 20 Eze. 16, 35 Hos. 2, 2, 5 jerusalem & Israel to be harlots; and pronounced ” Esa. 57.3 4, 5. jer. 2 and 7, and 44 ch. Hos. 2, 4. and 4, 12. the children of judah and Israel to be the sons of the sorceress, the seed of the adulterer, & whore, the children of transgression, a seed of falsehood; inflaming themselves with idols under every green tree; slaying the children in the valleys; going a whoring from under their God. Yea, “ Ezec. 23 2— 43. etc. with 16, 2, 3— 44. etc. both of them (Aholah, and Aholibah, Israel and judah) to be the daughters of one mother; who committed whoredoms in Egypt in their youth, and afterward in the land of Canaan grew old in adulteries; even such as should be judged by * Ezec. 16, 38. the Lord, & ‡ and 23, 4●. by righteous men, after the manner of adulteresses, & after the manner of women that shed blood: because they were adulteresses, and blood was in their hands, etc. did yet notwithstanding in other respects acknowledge them also to be the people of God; the house of Jacob; the Lords vineyard; and heritage: the dearly beloved of his soul; the virgin daughter of Zion; the children of Israel beloved of the Lord, as a woman that is beloved of her husband, though an adulteress; the congregation of the Lord; the house of Israel, etc. Esa. 1, 3. and 2, 6. and 3, 12. and 5, 1. and 48, 1. Jer. 2, 4, 11, 13. and 12, 7— 10 Lam. 1, 15. and 2, 13. Ezech. 4, 5, 6. Hos. 3, 1. and 4, 1. and 5, 1. Amos 5, 1. and 7, 2, 8, 15. Mic. 2, 5. and 3, 1, 3, 5. and 6, 2, 3. These things (I say) considered, I have thought it not amiss here also to observe somewhat touching the Apostate churches of Christians: and now more particularly touching the church of Rome, by this occasion. And this the rather, that I may stir up others (more able) seriously to consider of this matter, for the further searching out and clearing of the truth therein; and because myself have heretofore been drawn to write somewhat of these things already. Which, together with that I shall here annex, I do still leave to be examined by the word of God. Neither will the searching of this matter prove unprofitable, if it be done religiously, but will be of good and necessary use, both for the more sound convincing of the Papists, and for preventing manifold errors and evils, whereunto the Anabaptists and others are subject in this behalf. Now therefore to proceed and come to the Objection aforesaid. 1. First, I take an argument from the Baptism had in the churches aforesaid thus. The Baptism had in the church of Rome, * I speak of the outward baptism itself: not of the additions & corruptions thereabout is the Lords baptism, the sign & seal of his covenant, the ordinance of God, had in that Church from the Apostles times (before Antichrist there arose) Rom. 6, 2, 3. and so is true baptism, which is from heaven, and not of men; that one Baptism, which pertaineth to the body of Christ, Eph. 4, 4, 5. which the Lord hath given to his church, and not man: whereof a number of Martyrs and other Christians have been and yet are partakers; which such as leave antichrist's corruptions, ought not to leave and renounce, but still to retain it, as being the Lords; and such as wherewith they may lawfully come to the Lords supper; whereas no unbaptised person may eat thereof: (As I have showed † Pap. 27, & 34. etc. here before touching these particulars at large:) Therefore the Church of Rome, is the Church of God, and under his covenant, and hath some of the Lords posts & ordinances yet remaining in it, though mixed with their own inventions etc. And if the church of Rome be thus, than the church of England much more; which is already much purged (by the mercy of God) from the apostasy, iniquity, & abominations of the church of Rome. Otherwise also what will become of these men themselves: who either have no other Baptism, but that which they had in the churches aforesaid: or if they take another unto themselves, run a whoring after their own inventions, without any warrant of the word of God: as I have showed here before: pag. 27, etc. 2. If the churches of Rome and England be not under the covenant of God, but divorced from the Lord, etc. then is there no salvation for any in those churches. For out of the covenant of God there is no salvation. They which have not God, to be their God in jesus Christ, cannot be saved. And they which are not under the covenant of God, have not God to be their God in jesus Christ. Esa. 43, 11. with Act. 4, 12. and Gen. 12, 3. and 17, 7. Act. 2, 38, 39 and 3, 25, 26. and 15, 11. and 16, 31. Joh. 14, 6. 2 Cor. 6, 14— 18. Rom. 9, 24, 25, 26. and 11, 25, 26, 27. Gal. 3, 8, 15— 18, 26— 29. 1 Tim 2, 5. Now touching these churches themselves, great difference is to be observed. For the church of England, the case is far more evident, and without all colour of question, seeing they do freely and fully acknowledge justification by faith only in jesus Christ, without any opinion of the merit of works, or intercession of Saints departed, etc. For the church of Rome there is far more difficulty: where both the merit of works, & intercession of Saints, and the Pope's pardons, & purgatory, with many other notable errors are taught and defended. Yet considering that they profess and hold * Rheims Annotat. upon 1 Tim. 2, 5. Christ by nature to be truly both God and man, to be that one eternal Priest and redeemer, which by his sacrifice and death upon the cross hath reconciled us to God, and paid his blood as a full and sufficient ransom for all our sins, himself without need of any redemption, never subject to possibility of sinning: again, to be the singular advocate and Patron of mankind, that by himself alone and by his own merits procureth all grace and mercy to mankind in the fight of his Father, none making any intercession for him, nor giving any grace or force to his prayers, but he to all: none ask or obtaining either grace in this life, or glory in the next, but by him: Considering (I say) that thus they profess; although herewith they have many great errors and corruptions (as I noted before) by which they are generally seduced and perverted: yet who dare say, but that God by this faith in Christ saveth some of them, who do thus believe in simplicity, and hear not of their other opinions and courses to be errors and corruptions, nor resist the truth which God vouchsafeth to show unto them. And of this mind concerning them, I have been a long time, & have by other occasion † In the Answer to M. Jacob: p. 13, and 47. etc. published it, almost twenty years since. And am the more confirmed in it, inasmuch as some of them lay down their lives and die Martyrs in defence of the Christian faith (acknowledging jesus to be the Christ the son of God) against the Turks and Moors and such like enemies of Christian religion: besides that many of the Indians and other Pagans (with some jews) are by them converted & brought to the profession of Christian religion: among whom I doubt not but the Lord hath and saveth his; even by that knowledge & faith of jesus Christ, which by their doctrine & preaching among them they are (through the mercy of God) brought unto. Yea and who can say, but that wheresoever the name of Christ is preached and called upon, the Lord saveth some, according to his own gracious purpose and mercy in Christ jesus: seeing that jesus Christ is the way, the truth, and the life; and whosoever believeth in him shall not perish, but have everlasting life. Joh. 3, 16, 17. and 6, 35. and 14, 6. Act. 8, 37. and 16, 30, 31. and 17, 2, 3, 4. and 18, 25— 28. and 28, 14, 23, 24. Rom. 10, 9— 13. Here also to the same purpose might be observed, that out of the Church there is no salvation: which I suppuse themselves will not deny. And (that which is more) that the Lords constitutions cease not to be his holy ordinances, though the people that enjoy them, should have no benefit thereof to salvation, but use, or abuse them rather, to their own greater condemnation. But omitting this, I proceed to other reasons, as followeth. 3 It hath been the great question between the jew and us, ever since the Apostles times, and still is, whether jesus be the Christ that was promised; and whether the jews, or Christians, now be the church of God. Now also there are in the world the Christians, the jew, the Turks, & Pagans. If then the question be asked, which of these is the church of God at this day? should we not answer, The Christians: and among the Christians also comprise the churches aforesaid, for the reasons before specified. 4. Seeing baptism is among Christians a visible sign of the visible Church of God, as circumcision was of old among the jew: how can we sound defend & retain the visible baptism received in the church of Rome; and that also with reference to the circumcision received in the apostasies of judah and Israel: if we do not accordingly acknowledge the Church of Rome, to be a visible church and the people of God, as judah and Israel was in their defection? (of which more in the next reason following.) A visible church, I say: though miserably corrupted, adulterate, and apostate, having Antichrist set therein: etc. Mat. 28, 18, 19 and Act. 2, 41, 47. with Gen. 17, 7— 12. 1 Cor. 1, 13, 16. and 10, 1, 2. Col. 2, 11, 12. and 2 Thes. 2, 3, 4. with Dan. 11, 31, 36. etc. 5. When jerusalem, the faithful city, became an harlot; yet was it still the city of God. Esa. 1, 21. Jer. 2, 3, 13, 20, 21, 27. Ezec. 16, 2— 35. etc. with Jer. 25, 18, 29. Dan. 9, 18, 19 and with Deut. 28.10. When judah fell into idolatry, apostasy, and other notorious iniquity, yet was it * Note the times, and read the histories of the judges and Kings, of Rehoboam, Ahaz, Manasseh, jehojakim, Zedekiah, etc. still the church and people of God; even when it had the transgressions and idolatries of Israel; the abominations of the heathen; as many Gods, as she had cities; the worship of Baal, and of all the host of heaven; building them high places, images, and groves in every high hill, and under every green tree; forsaking the Lord; and setting an image of jealousy (an idol of abomination) in the house of God, where the Lord put his name; her children becoming the sons of the sorceress, the seed of the adulterer, and the whore, the children of defection, a seed of falsehood; and she herself so abominable, as she justified Samaria and Sodom through her impieties, etc. jud. 2, 11, 12, 13, 19, 20. etc. 1 King. 14, 21— 24. 2 King. 16, 10— 16. and 21, 2— 9 and 23, 31— 37. and 24 ch. 2 Chron. 12, 1, 5. and 28 ch. and 33, 1— 10. and 36, 11— 16. with Esa. 1, 3, 4. and 57, 3, 4, 5. jer. 2, 11, 13, 27, 28. and 7, 2, 9, 17, 18. & 12, 7— 10. and 24 ch. and 31, 21, 22. Ezec. 16. and 23 ch. Dan. 8, 10, 11, 12. Mic. 1, 1, 5, 9, 13. and 2, 5. and 2, 1, 3, 5. and 6, 2, 3. The like may be observed touching Israel in her apostasy and defection, as I have showed here † p. 58, etc. before at large. Therefore also the church of Rome, that was a faithful church, & is become an harlot, being fallen into idolatry, apostasy, and other notorious iniquity, as jerusalem, judah, and Israel heretofore; is in like sort to be esteemed the church & people of God, that hath thus offended, & doth thus transgress, as is aforesaid. The Proposition touching judah, and jerusalem, I suppose these men will grant themselves. Yet for confirmation of it both touching judah & Israel, see the Scriptures alleged here and before, besides many more throughout the history and Prophets, that might be produced in this behalf. The consequence is proved, because these were figures and types of the like cases and estate of the Christian churches, recorded for our instruction and learning, 1 Cor. 10, 6— 11. with Rom. 15, 4. and 2 Tim. 3, 16, 17. 2 Pet. 2, 1. Jude v. 5, 11. Rev. 2, 14, 20. and 11, 2. etc. And that so, as the Scripture itself maketh these to be the very patterns of the Christians apostasy, and more particularly of the estate of the church of Rome, in this behalf. For which see moreover, 2 Thes. 2, 3, 4. compared with 2 King. 21, 7. Esa. 14, 12, 13, 14. Ezec. 8, 3, 5. etc. Dan. 8, 10, 11, 12. and 11, 31, 36, 38. Also Rev. 11, 2, 5, 6, compared with the Scriptures aforesaid, and with Esa. 1, 10, 11, 11, 21. Psal. 59, 5. 1 King. 17, 1. and 2 King. 1, 10, etc. Of which more hereafter. 6. And this is the more confirmed, inasmuch as it should be sin in the church of Rome, for the Papists and apostate Christians, to join in marriage with the Pagans; to neglect Baptism; not to sanctify the Lords day, etc. as it was in judah and Israel (being in apostasy) to join in marriage with the heathen; to neglect circumcision; to profane the Lords Sabbaths, etc. Dan. 11, 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. etc. Which should not so be, if they were 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 pertain 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, which he hath given 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 apostasy (defection or falling away) and the man of sin shallbe revealed, 2 Thes. 2, 3, 4. the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he as God sitteth in the Temple of God, showing himself that he is God. etc. 2 Thes. 2, 3, 4. Here the apostle describing Antichrist, speaketh of the Temple of God, where he sitteth etc. Now that by the Temple of God in Israel, was 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 with 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 Symphony, 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 hierarchy, be the man of sin (here spoken off) and the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped; then is the church of Rome, the Temple of God (here spoken off:) wherein he sitteth as God, showing himself that he is God. But the Pope of Rome with his hierarchy, is (by † M. Ains. Animad. p. ●6— 1●6. their own grant) the man of sin, of whom the Apostle here speaketh, etc. Therefore the church of Rome, is the Temple of God also that here is spoken off; etc. 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 with his hierarchy, the man of sin (that here is spoken off) and the son of perdition, who opposeth and exaleth himself above all that is called God, or that is worshipped, so that he as God sitteth in the Temple of God, showing himself that he is God. 2 Thes. 2, 3, 4. But the Pope with his hierarchy, is (by their own acknowledgement) the man of sin, here spoken off: etc. 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 necessary: as appeareth by the express words of the text itself, and the comparing of them with the Scriptures aforesaid. The reason also is so evident, as whosoever hold not the church of Rome, to be the church and Temple of God, here spoken of: neither can they hold, that the Pope of Rome with his hierarchy, is the Antichrist & man of sin, set therein, as the Apostle here speaketh. And they that acknowledge this, must needs yield the other withal. Where (for further manifestation of the point) note & remember still, to put difference between the man of sin that sitteth, and the Temple of God, wherein he sitteth. Which not being observed aright, (besides many unsound speeches and assertions, that have 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, which may fitly be compared herewith, and whereunto this may well be referred, in diverse respects. In the history of the Kings and Chronicles, it is recorded that Manasseh king of judah (who † 2 King. 21, 9, 16. made judah to sin, in doing that which was evil in the sight of the Lord, and seduced them to do more evil than did the nations, whom the Lord destroyed before the children of Israel) set a graven image of the grove that he had made, in the house of which the Lord said to David and to Solomon his son, In this house and in jerusalem, which I have chosen out of all the tribes of Israel, will I put my name for ever: 2 Kin. 21, 7. 2 Chro. 33, 7. etc. The application hereof we shall show hereafter. The Psalmist also speaking of the Chaldeans, saith, O God, the heathen are come into thine inheritance, thy holy Temple have they defiled: they have laid jerusalem on heaps. Psal. 79, 1. And Esay speaking of the king of Babylon, saith thus: How art thou fallen from heaven, O ” or, Day star. Lucifer, son of the morning? how art thou cut down to the ground, which didst weaken the nations? For thou hast said in thine heart, I will exalt my throne above the stars of God: and I will sit in the mount of * or, testimony, or, appointment. the Congregation in the sides of the North: I will ascend above 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 Zion, on the north side whereof (on mount Moriah) the Temple of jerusalem was built, where also by the Lord's appointment, the people of God was wont to come together for the worship 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. etc. And that thus the Apostles speech aforesaid fitly agreeth herewith, who can deny? Ezechiell the Prophet (one of the captives in Chaldea) speaking of the Temple of God at jerusalem, and of the estate of the jews (the Church and people of God) in his time, saith, The spirit lift me up between the earth & the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate, that looketh toward the North, where was the seat of the image of jealousy, which provoketh to jealousy. And behold, the glory of the God of Israel was there, etc. Then said he unto me, Son of man, Lift up thine eyes now the way towards the North: so I lift up mine eyes the way toward the North, and behold Northward at the gate of the altar, the image of jealousy in the entry. etc. Ezech. 8, 3, 4, 5. with 1, 1. etc. Where mark again, that Northward at the gate of the altar (of the house and Temple of God) was the seat of this image of jealousy, or idol of indignation; another fit type of Antichrist, and of his seat, in the church of God among Christians, ‡ or, the God of strong might of forces, fortresses, munitions, the Almighty God, etc. as this other was in the Temple of God among the jews. Daniel the Prophet speaking of Antiochus Epiphanes, and of his Captains and Souldjours, and the Overseers which he set over jerusalem and judah; as also of jupiters' image set in the house of God, etc. (other fit types of Antichrist also) saith thus, And arms shall stand on his part, and they shall pollute * or, The Sanctuary (that is, the Temple of God) and the Munition (that is Jerusalem being well described.) the sanctuary of strength, and they shall take away the daily † or, worship. sacrifice, and they shall place the abomination that maketh desolate. etc. And the king shall do according to his will, and he shall “ 2 Thes. 2, 4. exalt himself, and magnify himself above every God, and shall speak marvelous things against the God of Gods, and shall prosper till the indignation be accomplished: for that that is determined, shallbe done. Neither shall he regard the God of his fathers, nor the desire of women, nor regard any God: but shall magnify himself above 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 ” jupiter Olympius. 2. Machab. C. 2. as Piscater & others expound ●t: applying it a●●o to the breaden God, honoured by the Pope with gold & silver. a God whom his fathers know not, with gold, & with silver, and with precious stones, & with pleasant things. etc. 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. etc. and 2 Machab. 5, 11— 22. etc. and 6, 1— 11. etc. 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. etc. and 13, 5, 6, 7, 11. etc. And especially, this place, 2 Thes. 2, 3, 4. Where the Apostles words (noted down here † Pag. 124. before) do so fitly agree with that speech of the Prophet daniel's, as they may well be esteemed to have direct reference thereunto: the former being a fit type of this other, in very many things of special weight and moment: and for the point in hand very evident and plain, yea such, as by the reference aforesaid do necessarily evince, that as the Sanctuary of Strength, (whereof Daniel speaketh) which was polluted by Antiochus and his instruments; and God's seat, wherein the idol was placed and honoured; was the Temple of God at jerusalem, and so a true Temple; though lamentably profaned and defiled by the means aforesaid: so also the Temple (whereof Paul speaketh) wherein Antichrist the Man of sin sitteth, is likewise the Temple of God; & so a true Temple; though miserably polluted and profaned by antichrist's sitting, and exalting himself therein, as the Apostle speaketh. Where moreover we must still remember, that the things which happened to the jew for examples; were types of things befalling the church under the Gospel, & are written for our admonition, upon whom the ends of the world are come. 1 Cor. 10, 11. Rom. 15, 4. Heb. 9, 1— 9— 24. etc. joh. 6, 32, 33. Jude v. 5— 23. Rev. 2, 14— 20, etc. So then here, and in the other places before alleged, see how plain & needful it is, to distinguish between the carved image erected by Manasseh; and the house of God wherein it was set. 2 King. 21, 7. 2 Chron. 33, 7. between the Chaldeans, and the holy Temple, etc. Psal. 79, 1. between Lucifer, the King of Babylon; and the Mount of the Congregation, Mount Zion, where he said he would sit. Esa. 14, 12, 13. between Baal's Idol of jealousy or indignation; and the Temple of God, in the entry whereof it was set. Ezech. 8, 3, 5. between Antiochus, his Captains, Souldjours, Overseers, and Idols; and the Sanctuary, Fortress, & seat of God, which they polluted and profaned, in which and over which they were set, etc. Dan. 11, 31, 36, 37, 38. etc. And so likewise between the Man of sin; and the Temple of God, wherein he sitteth. 2 Thes. 2, 3, 4. Note also herewithal, how fitly judah in her apostasy and estate, yea the case of jerusalem and the Temple there, have typed out unto us the apostasy and estate of the church of Rome. Which I note the rather, because that this being observed, it will give great light for the right understanding of that church's estate, and for the better deciding of many questions thereabout; and doth also plainly manifest the error of such as will not admit so much as to have Israel in her apostasy made a type and pattern thereof, nor to have reasons and answers deduced and applied from the one unto the other: whenas the Scripture itself leadeth us even unto judah, as a type and figure thereof, in her apostasy and estate, and yet more particularly also to jerusalem and the Temple of God. As appeareth evidently and undeniably, by comparing together the Apostles words, with the Prophet daniel's, 2 Thes. 2, 3, 4. with Dan. 11, 31.36, 37, ●8, etc. besides that which to the same purpose may likewise be observed out of the other Scriptures here before mentioned, and all such like. 8. To which end, & for the question in hand, observe also that which john hath in the Revelation, when he saith, ‘ Rev. 11.1, 2. And there was given me a reed ●●ke unto a rod, and the Angel stood saying, Rise, and measure the Temple of God, and ●he Altar, and them that worship therein. But the Court which is without the Temple 〈◊〉 leave out, and measure it not: for it is given unto the Gentiles, * Gr. cast out. and the holy city shall ●hey tread upon, two and forty months. Rev. 11, 1, 2. For the better understanding of which Scripture, we are to remember, that the Temple is diversely spoken of in the Scriptures: sometimes so, as it compriseth the whole Temple, with all the parts thereof; sometimes but in respect of some parts of it: and that also diversly. For the Scripture showeth, how there were diverse 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 inward court of the Priests, which was next the holy place, and where the Altar of offering stood, Lev. 6, 16.26. 1 King. 6, 36. and 7, 12. 2 Chron. 4, 9 Ezech 10, 3. and 40, 19, 23, 27. and 43, 5. and 44, 17, 21, 27. and 45, 19 and the outward court for the people, which joined to the court of the Priests, Ezec. 10, 5. and 40, 17, 20, 31. and 42, 1. & 44, 19 1 Kin 7, 9 2 Chro. 4, 9 and 23, 5. Esa. 1, 12. and 62, 9 Psa. 84, 2, 10. Jer. 19, 14. and 26, 2. Which outward Court is called the Temple, oftentimes by the Evangelists, where there is mention of Christ's preaching, & the people's being in the Temple Luke 21, 37, 38. and 2, 27, 37. john 18, 20. Also Act. 2, 46. and 3, 1. and 5, 20, 21. and of Christ's whipping of buyers & sellers out of the Temple, Mat. 21, 12, 13. Joh. 2, 14— 17. and that none might carry a vessel through the Temple, and other the like. Mar. 11, 15, 16, 17. Where also may be noted, how * Ariae Montan. Antiq. Iud●●. Ariel. lib. 5. pag. 92, 93. some writ, that (after salomon's first building of the Temple) the people's Court which at first was but one, being common both for men and women, came in time to be severed with a partition into two: one for the men; and the other for the women: Also, that without the courts aforesaid, there was an other built, which they called CHOL, that is, profane: whereinto the strangers of the Gentiles, that professed not the name of Israel, might come for to pray; and the jews also that were unclean, & not yet purged according to the rite of the Sanctuary. Which † Graser. Plaga Reg. in Apoc. 11. some think is here to be observed, and to be applied hither for the better understanding of this Scripture. Now therefore as touching this Scripture (Rev. 11, 1, 2.) whether we understand it more generally, of the Christians and Christian Church, with observation of differences among them: as by the measuring of some, and not measuring of other parts thereof, may be considered: or whether yet more specially, we apply the latter clause (of the Court & city) to the outward visible estate of the church, and Christians, held by Antichristians: so making application of this last estate to the church of Rome, and the Christians that are likewise minded: every way it will follow that the estate of the said Church and Christians, is to be looked upon & esteemed, according to the estate of the Temple at jerusalem, and particularly with reference to the Court, and holy city given to “ So the jew for their impiety ar● called the princes of Sodom, & people of Gomoriah Esa. 1, 2, 3, 4-10-12. the Gentiles: and therefore is to be accounted the Church and city of God: as the other were his court and city, though polluted, and defiled sundry ways, yea so as the city that had been faithful, now became an harlot. Esa. 1, 2— 10— 12— 21. etc. Ezech. 16, 2— 35. etc. Dan. 11, 31. etc. How (yet more particularly) to expound and apply, the Temple, the Altar, the worshippers therein, the Court, the holy city, etc. would require a longer discourse: and many have written well thereof in our own tongue, though with some difference of interpretation and application thereof. So I shall need to note the less thereabout. Thus much therefore only I do now observe for the present occasion here. That first it be considered whether there be here any mention of the most holy place (unless it be (as ‡ M. Bright man on Rev. 11, 1. some think) included in the general of the Temple of God) or any reference thereunto: because it was a type of heaven, as the Apostle plainly teacheth, Heb. 9, 24. whereas here is the description of the estate of God's church and people on earth. Secondly, whether by the Temple of God, in this place, may not be understood the holy place, and figuratively the faithful Christians and more inward Church of God (so to speak) invisible to men, but seen and preserved by God, that measured and sealed them for his: like as the holy place was not open to the people; but was for the Priests alone that ministered there before the Lord: And likewise by the altar, and the worshippers in it, to understand the Altar and Priests that offered thereupon, & worshipped God in the Sanctuary and holy place: figuratively noting the spiritual worship and mediation of Christ, with the faithful Christians and worshippers (made Priests unto God) who wholly and only rely upon Christ, and in his mediation alone present themselves and their worship unto God: to whom now they are known, though unto men unknowen or unregarded. Thirdly, by the Court without the Temple, to understand the Court of the people, called ‘ Ezec. 10, 5. 1 King 7, 9, 12. 2 Chro. 4, 9 the outward court, the great Court, * Ariae Montan. Antiq. Judaic. lib. 5, pag. 92. the Court of Israel, noting in figure, the visible Church and Christians: (though some Copies also here read it, the Court that is within the Temple, which was the court of the Priests, exempting the court itself from the Altar and worshippers in it, before spoken off, and ” Graser in Rev: 11, 2. others take it of the outmost court of all, called CHOL, that is, profane, whither both the heathen that came to pray, & the jews that were unclean might come, as is aforesaid: noting figuratively the visible estate of Christians, corrupted sundry ways, & defiled:) And by the holy city, to understand the city of jerusalem, noting ‡ Ezec. 45, 1— 7. & 48, 8— 35. in figure, either ” Psa. 122 2, 3, 4. Esa. 1, 21. and 48. 2. Ezec. 42, 20. Mat. 4, 5. the visible church and outward estate of Christians more generally, or * Esa. 1, 26 & 52, 1. & 60, 14 21, 22. such as are truly godly, & in deed God's holy Church more particularly. Fourthly, by the Gentiles, to understand not heathens alone, as Antiochus, etc. but the sinful & rebellious jews, called the rulers of Sodom, & people of Gomorrah, Esa. 1, 10. so figuratively noting profane and wicked Christians, the Antichristian hierarchy, & Locusts, spoken off Rev. 9, 1— 11. And by their having of the court given unto them, & their treading of the holy city two and forty months, to understand in one respect, their having & possessing of the visible face of the Christian church, frequenting, conversing & domineering therein, & in another respect, their afflicting of God's holy church and faithful ones, 1260 years; or the time appointed by God, Rev. 11, 2, 3. Which ‘ M. Bright man on Rev. 11, 2, 3, etc. some think, (taking it in the first sense or respect) did begin in Constantine's time, when the Church came to have a general peace, & freedom from the persecutions whereunto it had been subject three hundred years before: and did together with the peace, grow sundry ways far more cold & corrupt in religion, than formerly had been. Where furthermore and in the verses following (among other things) come these particulars to be observed. 1. That the faithful Christians should be much fewer, than the outward professing Christians, who grew now into apostasy deeper and deeper; and so the inner church to be much lesser, than the outward visible church of Christians: like as the holy place with the Altar, was far lesser than the court and city; and the Priests that worshipped within, far fewer than the people that resorted to the Court, and City without. To which purpose also may be observed in the Prophet Esay, how the jews professing religion, flocked by heaps to the house of God, bringing a multitude of sacrifices to the Lord, frequenting his Courts and City continually: when as now the daughter of Zion (the faithful church of the sealed and elect) was left as a cottage in a vinyeard, as a lodge in a Cucumber garden, as a besieged City: so as if the Lord of Hosts had not left them (a feed) a very small remnant, they should have been as Sodom and Gomorrah, utterly cut off and destroyed. Esa. 1, 2— 8— 12. etc. II. That the foresaid sincere Christians were as it were hid (though known approved & kept by the Lord) in respect of the outward professing Christians, that were open and known abroad unto men: as the inward parts of the Temple were more hid and secret, in respect of the outward Court and City, that were patent to the view and access of al. III. That some had entrance & access into the more inward church (so to call it) through the way and estate of the outward and visible Church: though ‘ Note this also for baptism the sacrament of entrance into the church, had in times of apostasy. now held and frequented by the Hierarchy and Christians in apostasy: like as the entrance and passage into the more inward parts of the Temple, was through the City and Court that was without, though now given to the Gentiles, the jew Princes and people of Sodom and Gomorrah, and by them trod upon, as is aforesaid. FOUR That as among the jew, * Psal. 59, 3, 4, 5. & 54, 3, 5. with Esa. 1 2— 10. etc. such as were treacherous, apostate, persecuting, strong & prevailing outwardly, were of old called Gentiles or heathens: so now among the Christians, such also as are treacherous, apostate, persecuting, mighty, and outwardly prevailing, are likewise here called heathens, or Gentiles. V. That God in this estate stirred up among and against them, his witnesses, few, yet sufficient, seeing they are two: and are also strengthened, sanctified, directed, preserved, heard, and blessed of the Lord: as were ” Rev. 11, 4 with Zac. 3, & 4 ch. joshua and Zerubbabel, two Olive trees, and two candlesticks (in one respect) ‡ Rev. 11.5 6. with Ex. 7, 19 etc. Numb. 16, 15, etc. Moses and Aaron, ‘ 1 Kin. 17 1. & 18, & 19, 9— 17. & 21.17, 18— 24. 1 King 1, 10, 12, 17. and 2, 9, 23, 24. & 3. & 5, & 6, & 7, & 8, & 9, & 13, 14— 21 Luk. 4, 24, 25, 26, 27. Rom. 11, 1— 5. Jam. 5, 17, 18. Eliah and Elisha (in other respects) to whom here may reference be made: or (as “ M. Forbis on Rev. 11, s. 3. some think) also to the faithful witnesses of the truth that were among the jews, when Antiochus persecuted them, and profaned the Temple and worship of God. Dan. 7, 8, 25, and 8, 9— 14. and 11, 31— 39 and 12, 7, 10. This also is fitly applied to the old and New Testament. etc. by M. Bright. Napeir, etc. VI That ” Rev. 11, 7— 12. with 14, 9— 12. and Col. 2, 5. these witnesses being stain by the beast (the Antichristian hierarchy and Locusts aforesaid) and their corpse lying unburied in the street of the great city Babylon, spiritually called Sodom & Egypt, where also our Lord was crucified, and thus beheld of the people and nations, to the great rejoicing of them that devil on the earth: yet then afterwards at the time appointed; they stand upon their feet again, being revived by the power & spirit of God (as * Luk. 1, 13— 17. with Mal. 4, 5. Matt. 11, 14. and 17, 10— 13. john Baptist in spirit & power was Elias, & ” Ezec. 37. 1— 10. the dead bones in Ezechiel were revived, and stood up on their feet again; & as ‘ Gen. 4, 25 God gave Sheth to Eve, another seed in stead of Abel, whom Cain slay) and so are called up into heaven, being now by the favour and power of God freed from the earth of antichrist's apostasy, & separated from communion therewith, to enjoy the heavenly estate and benefit of the faith and order of Christ, wherein the churches at first were set by the Apostles. VII. Where note, that by heaven (in this book of the Revelat.) is often meant the more sincere, entire and heavenly estate of the church, for the faith, worship, and order thereof; and by the Earth, the degenerate, corrupt, and earthly estate thereof in apostasy: Also, that as by degrees the church did degenerate, and not all at once; so also the restoration thereof, is not all performed at once, but proceeds on by degrees: as we may observe a different condition of these witnesses themselves, in their first testimony, and in their revived estate: and afterwards again (in the 14 chap. which may be a further explication of this) the Angels, there spoken off, ‘ Rev. 14, 6, 8, 9 & proceed still one of them further than another: and ” v. 9, etc. the third calleth more directly and earnestly for separation, and utter leaving of the Beast, his worship and marks, than did the first and second; and then afterward the other Angels there spoken of, are said to come one of them, “ ver. 15. out of the Temple; and another, * ver. 17. out of the Temple which is in heaven: the Scripture thus showing, how the truth is manifested and proceedeth on by degrees, and how the faithful are brought by the Gospel from yielding homage unto the Hierarchy of Antichrist, and grow up more and more to have the Temple in heaven, the Church in her heavenly, open, and sincere estate, as it was before the earthly corruptions & apostasy grew upon it. VIII. That the event of things performed accordingly, may the more confirm us, that live in this age, hereabout: inasmuch as now we know, that ‘ Guiliel. de Sancto amo re. Marcilius Patuvius. Dantes. Fracisc. Petrarcha. Eckhardu● John Wicleff. etc. the former Angels and witnesses of old (though godly men and Martyrs, yet) continued themselves (many of them) in the apostate church of Rome, and other churches, that were corrupted with the like apostasy: preaching the Gospel unto & among them, calling them from idolatry, denouncing the fall of Babylon, etc. whereas the * Luther. Viret, Calvin, Latimer, etc. latter Angels & witnesses that followed after, called others, and were called themselves, to separate from that estate, and to return to the ancient faith and way, wherein the churches were set of old. Which also hath been, & yet is performed by degrees: As we find that Luther, Calvin, Latimer, Bradford, & the godly with them, went further, than John Wickliff, John Hus, Jerome of prague, and others before them. Also that the Church of England goeth further in many things than the Lutherans. And that the other reformed churches proceed further than the church of England: though yet all the corruptions of the apostasy, be not wholly taken away, and the churches brought to that heavenly sincerity, wherein they were planted by the Apostles at the first: whereunto we ought all earnestly to strive, what in us is: knowing that this estate is not attained all at once; and that those churches which are most freed from the corruptions aforesaid, & come nearest to the ancient integrity of the way of God, are the most partakers of this grace and heavenly blessing of the Lord. IX. That furthermore by the consideration of the Temple, with the several parts, places and uses thereof, we may observe a double consideration of the estate, and communion of the Church and people of God: The one here on earth, the other in heaven. And that which is on earth, to be also two fold: the one outward and visible, the other more invisible and inward. The outward and visible, signified by the Court of the Temple, which was outward, whither all Israel came, noting the churches outward estate and communion with God, in the visible assemblies thereof. The inward and invisible, signified by the sanctuary and holy place, which were inward, whither the Priests only had access: noting the more invisible estate and communion which the elect and faithful have with God in spirit and truth, being made Priests unto God in jesus Christ. And lastly, the estate & communion had with God in heaven, signified by the most holy place, where God dwelled between the Cherubims, * Hebr. 9, 7— 24. whither only the high Priest came once a year, not without blood: ‡ Exo. 28.6— 29. carrying on his breast and shoulders the names of the tribes of Israel graved in precious stones, and so presented them before the Lord: noting ” Hebr. 3, 1. and 9, 24. and 10 19, 20, 21. joh. 14, 2, 3. our access to God in heaven, by jesus Christ the high Priest of our profession, who appeareth before God for us, & hath many mansions prepared in heaven for us, that where he is, there may we be also. X. Finally, that as they which went into the inner parts of the Temple, did pass (as I noted before) through the outward Court: and yet not all that come to the outward Court, did or might pass to the places of the Temple that were more inward: Sal. Song. 1, 7, 8. Act. 2, 47. so they that would be partakers of Gods heavenly favours and blessings here and for ever, should (what in them is) use the means and benefit of the outward estate and communion of the Church of God on earth: and yet also not all who enjoy the benefit of the churches visible estate, are partakers of the invisible graces and eternal salvation of God: but only the elect and those that are truly godly. Yea that the outward Court, and City to be trodden upon, is subject to be given unto apostates and persecutors, & that for a long time together: when yet all this time the elect and faithful passing through these to within, being sanctified and approved of God, are still preserved, and protected by him: and in the end, are called from earth up into heaven. These now are the things which I thought here to note by this occasion. Which are likewise (for the most of them) observed and acknowledged by the best of the Protestant writers generally. Yea also some of these men themselves (with whom we have to deal) do thus understand and apply that which is here spoken of the Court and holy City, as in their own writings may be seen. And because the point is of weight, for the matter in hand, I will here therefore (before I proceed further) note down their own words; wishing the Reader well to observe them: as followeth. When M. Sm. in a treatise of his, wrote thus, ‘ M. Sm. diffe. p. 20. and 21. As the holy place with the Altar and Priests did properly signify the Church, worship, and Saints, (Rev. 11, 1. 1 Pet. 2, 5.) under the new testament: so the court without the holy place whither all the people came, and the typical service performed there, did signify the confused assemblies of Antichristian persecutors, and their ceremonial worship, Rev. 11, 2. which the spirit in that place calleth Gentiles or heathen in those respects: M. Ainsw. answering him, after he had showed some misconceits of his about the Tabernacle and things pertaining thereunto, proceedeth then further in his answer on this sort, saying: * M. Ain. defence of Script. p. 12 13, 14, 15. His eye sight failed not so much in the shadow, as his heart was blinded in the shadowed thing. For he maketh [the tabernacle, altar, and Priests,] to signify [the church, worship and Saints] under the new Testament: [the court of the Tabernacle] he will have to signify the assemblies of Antichrist: [the Israelites there assembling,] to signify the Antichristian persecurers: etc. Behold unto what great iniquity he abuseth the word of God. ‡ Note how M. A. speaketh of Israel here. The body of the Church of Israel, † Exo. 4, 22 the son and first borne of the Lord, ” Psal. 135 4. his chosen and chief treasure, “ Deu. 7, 6, 7. precious unto him above all peoples of the earth, on whom he set his love, † Deu. 33.26. riding upon the heavens for their help, and on the clouds in his glory, a people ” vers. 29. blessed & saved by the Lord, the shield of their help and sword of their glory: this people he maketh to signify the Antichristian persecutors, hated of God, children of the Devil, for whose overthrow & confusion Christ ‘ Rev. 19, 11— 21. rideth on the heavens in his glory with a garment dipped in blood, and a sword for to slay them, and fill all the fowls of the air with their flesh. etc. The Lords ‡ Lev. 6, 16 holy Courts, wherein they that dwelled “ Psa. 65, 4 were blessed, for which the souls of the Saints “ Psal. 84.2, 10. longed and fainted, counting one day there better than a thousand otherwhere: is now made to signify the Synagogue of Satan, and place where the Devil dwelleth. etc. But what may we thin● induced M. Sm. to this impiety? Even Satan deceived him by one place of Scripture, which † Pag. 21. he citeth in his book, viz, Rev. 11.2. where john was willed in a vision to [cast out the Court which is without the temple, & not measure it, for it is given to the Gentiles.] Hence doth M. Sm. gather that the Israelites which were wont to worship in the courts of the Lord did signify the Gentiles, that is the Antichristians, and consequently the court must betoken antichrist's church, and the worship antichrist's worship. Thus one dark Scripture is alleged to overthrow the clear doctrine that shineth throughout all the Prophets. Yet even this place itself mought have taught him better. For first the commandment ” Rev. 11, 1. to measure the Temple, Altar, and worshippers, signified the restoring or repairing of God's church and people, after some destruction and desolation: as the like visions showed “ Ezec. 40, 3, 5. Zach. 2, 1, 2. to Ezekiell and Zacharie, after the destruction of salomon's temple, do manifest. Secondly, whenas [the Court and holy City] was not measured here by john, as before by ‡ Ezec. 40, 47. & 48, 30. Zach. 2, 2. the other Prophets they were, and as afterward † Rev. 21, 15. john did see: it may teach us that as yet there was not a full restoration of God's church and worship, from the defection of Antichrist. Thirdly, in that the court is here said to be [ ” Rev. 11, 2 given to the Gentiles, and the holy city] should be trodden under foot of them, and a time limited how long, [two and forty months,] this argueth that the court was not made, nor the city builded for them: but by God's permission, for ●●e chastisement of men, was given unto them for a season, during which time his [two witnesses] should prophesy against them. And thus it is said of the figure, the first temple & city, “ jer. 12, 7 I have given] the dearly beloved of my soul into the hands of her enemies. So all judah [ “ Jer. 20, 4 was given] into the hand of the king of Babel: and ‡ Esa. 63, 18. Esaias complaineth how the adversaries had [trodden down] God's sanctuary, as here [ “ Rev. 11, 2. they tread down] the holy city. And if [the court of the Temple] must needs signify antichrist's court, because it was given to the Gentiles, then must [the holy city] by which name ‡ Neh. 11, 1. Esa. 48.2 and 52, 1. Matt. 4, 5. jerusalem is often called, signify also antichrist's city & church, because it was trodden down of the same Gentiles: but all the Prophets show ” 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. Ainsworth's words (when he wrote for the truth) against M. Smith, whom he sharply blameth for teaching that the Court without the Temple did signify antichrist's Court or assemblies: and for that he would make the Lords Courts to signify the Synagouue of Satan, and place where Satan dwelleth, etc. whereas now himself writing another treatise since (against the truth) taketh up M. Sm. terms, and manner of exposition, to teach that the Temple of God (spoken off by the Apostle, 2 Thes. 2, 4.) is ‘ Animad. p. 78, etc. antichrist's Church; ” Note this well. antichrist's Temple; antichrist's body; an idol like Antichrist himself; the Synagogue of Satan; such as is no more the Temple of God, * Ibid. pa. 94, etc. than the devil, which appeared to the witch at Endor, was Samuel; such as the type thereof should be set (not from the Temple of God at jerusalem, but) from Bells Temple in Babylon, or the Samaritans Temple builded by Sanballat etc. 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 own name thereunto? Or may it not be thought, if M. Sm. were alive, and saw this latter treatise of M. Ainsw. that he would now turn his own speeches and reproofs upon himself, where he saith, that his eye fight failed him and his heart was blinded, that he abused the Scripture to great impiety; that Satan deceived him; that the place itself mought have taught him better; etc. But of this, more hereafter. Now for the present it shall suffice, touching the point in hand, to observe how by M. Ainsw. his own grant, the Church of God is signified both by the court of the Temple, though unmeasured, and given to the Gentiles; and by the holy city, though trodden down also of the same Gentiles. Rev. 11, 2. And this moreover to agree with the doctrine of all the Prophets. Now we know that the Prophets and Apostles are not carried about with every wind: They are not as reeds shaken hither and thither: but their doctrine is firm, and abideth the same for ever. So as if this was the doctrine of the Prophets and Apostles, when M. A. written against M. Sm. (as here himself saith:) then there is no question but it is so still. And so let it still remain. For the further declaration whereof, & better exposition of this Scripture, let us also compare herewith, that which is written in the Prophet Esay, where the Lord saith, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master's cribibut Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evil doers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy one of Israel to anger, they are gone away backward, etc. Hear the word of the Lord, ye rulers of Sodom, give ear unto the Law of our God, ye people of Gomorrah. To what purpose is the multitude of your sacrifices unto me, saith the Lord? When ye come † Heb. to be seen. to appear before me, who hath required this at your hand, to tread my Courts? How is the faithful city become an harlot? etc. Where observe first, what a fit reference there is between the perfidious jew, here called the rulers of Sodom and people of Gomorrah; and between 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 down or under foot) a frequent and continual conversing in the outward and visible Church of God with their bodies, though their hearts were far removed from God, and they served not the Lord sincerely according to his word. Esa. 1, 12— 15. with 29, 13, 14. Thirdly, that the Princes and people of judah thus transgressing, & the faithful city (of jerusalem) becoming 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 term of the Gentiles used by the Apostle, that by it we may understand, not the heathen, but Christians being apostates, wicked, & mighty persecutors, outwardly prevailing &c. may appear (as I noted here before) not only by the like speech of this Prophet, but of others also, where the Israelites (circumcised, & members of the church of God, of the outward visible Church of Israel) are likewise called heathens, in regard of their perfidiousness, iniquity, strength, persecution, prevailing outwardly, etc. Psal. 59, 5. compared with the title of the Psalm. Which is also observed by M. Ains. in his Annot. both on Psal. 59, 1, 6. and on Exod. 12, 43. though in his opposition of us, he forget both it and himself. The like he observeth also upon the word ’‘ M. Ain. annotat. on Psal. 54, 2, 5. and 59, 1, 6. Exod. 12, 43. strangers, which is applied by David to the Ziphims, who were of the tribe of judah, Psal. 54, 3. and to Apostate Israelites, by the Chaldee Paraphrast, as he noteth on Exod. 12, 43. So as in this matter I need bring no other testimony, but his own exposition of the Scripture otherwhere, when he dealeth sincerely therein, without any perverting thereof, or shifting & cavilling thereabout. But how ever he deal, it is evident and sufficient, that the jews who were the people of God, and so acknowledged by the Prophets, are by them also termed the Princes of Sodom, and people of Gomorrah, Esa. 1, 3, 10. and 3, 9, 12, 15. Jer. 23, 13, 14, 22, 27, 32. Ezec. 16, 3, 46— 56. with 13, 9, 10, 18, 19 etc. And many other the like in the Scriptures: that we need not think it strange to have the terms of Gentiles, of Sodom, and the like, applied to Christians likewise upon just occasions: as in this place, Rev. 11, 2. etc. Herewith also we may compare Ezec. 34, 17, 18, 19 and that which is written in the prophecy of Daniel: how the little horn (Antiochus, a type of Antichrist) waxed great toward the pleasant land (of judea) even to the host of heaven (the Church of God among the jews) and cast down some of the host, and of the stars to the ground, and stamped upon them; yea magnified himself even to the Prince of the host (the Lord God himself) and that by him the daily sacrifice (figuring out Christ, and justification by faith in him) was taken away, Antiochus also commanded the Jews to sacrifice swine's flesh & unclean beasts, & to eat also thereof, etc. 1 Mach. 1, 47.48, & 2 Mach. 6, 18. & 7, ch. A type of antichrist's enjoining of will worship; teaching of justification by works: walking in unclean conversation, etc. and the place of his Sanctuary cast down; and the host (of God's people) given over for the transgression against the daily sacrifice; and that he cast down the truth (the doctrine of God's Law touching his worship, and the worship itself) to the ground; having both the Sanctuary, & the host given to be trodden under foot, & polluted, for many days. Dan. 8, 9— 14. and 11, 31. etc. Where though the Sanctuary and host were thus given to be trodden under foot and polluted, etc. yet were they still the Temple, church and people of God notwithstanding. To conclude therefore, it may appear likewise † Rev. 11, 2. by this Scripture, (which speaketh thus of the Court given unto the Gentiles, etc.) how we may esteem of the church of Rome, & the like churches, to be in the outward visible estate thereof, the Court now given to the Gentiles (to the hierarchy of Antichrist, the wicked, profane, revolting, mighty, & persecuting Christians,) Rev. 11, 2. and so likewise to be the Temple of God, wherein the Man of sin sitteth as God, etc. 2 Thes 2, 3, 4. and consequently, that fit reference may be made between them & the estate of the Church of judah in sundry respects: so as if judah and the Sanctuary was then the Church and Temple of God (which our opposites themselves will not deny) then the same in like sort must needs be yielded also to the church of Rome, and other churches in such estate. 9 Which is yet the more evident, if we observe that in the church of Rome, there are the Lords posts and thresholds mixed with their own, as was in judah and jerusalem of old. Ezec. 43, 7, 8, 9 Rev. 11, 2. and 2 Thes. 2, 4. Which how ever some blush not to deny, yet even experience itself showeth both the thing itself to be true and undeniable, and such assertions to be notoriously false, and extremely injurious against the work of God's grace and power, who hath preserved sundry truths and ordinances of his among them, albeit themselves have commingled therewith their own notable errors & superstitions. As namely, the doctrine of one God, and three persons; the Father, Son, and holy Ghost; & of the Son of God made man, professing and witnessing to death, that jesus is the Christ the Son of God; the doctrine also of the Creation of the world, made of nothing by the word of God; of the Redemption of the world by Jesus Christ; of the Resurrection of the body, and Immortality of the soul; together with the other grounds of Christian faith, that are contained in the Articles, commonly called the Apostles Creed, the Nicene Creed, Athanasius Creed, etc. Also the Lords ordinance of Baptism: though commingled with their own superstitions; as the doctrines aforesaid likewise be with sundry errors and corruptions of their own. Besides that such as have and retain the Baptism there had, may lawfully and comfortably eat at the Lords table: Which otherwise such could not do, seeing they that have not the Lords Baptism, may not eat of the Lords Supper; but should profane it, if they do Mat. 28, 18, 19, 20. compared with Exod. 12, 43, 45, 48. & Mal. 1, 7, 8. Moreover, the terms of the Temple of God, & of the Court of the Temple, are by the Apostles ascribed to that, and the like Christian churches, and people. 2 Thes. 2, 4. Rev. 11, 2. And the people of God, which are called and come out of Babylon, need not a new plantation of a church, but a reformation only. In which respect, the term of the Reformed Churches, is very fit and godly, and the proceeding accordingly: Whereas the course and dealing of the Anabaptists, and all such, as either begin all a new, or aver such assertions as do necessarily imply it, is not only preposterous, but exceedingly sinful and erroneous. Rev. 7, and 11, and 14, chapters, with 18, 4. and Esa. 48, 20. jer. 50, 8. and 51, 45, 50. 2 Chron. 29, 5— 17. 2 Thes. 2, 4. 2 Pet. 2, 1, 2. etc. and 3, 1, 2. etc. jude. ver. 3, etc. Finally, if the former assertions were true, and that there were not any of God's posts, thresholds, or ordinances at all left in that church: then would it follow on the one hand, that the apostasy of the man of sin were not a mystery of iniquity (as the Apostle calleth it) but that all might easily discern and avoid it: and on the other hand, that none of that church, since the apostasy aforesaid, should be saved. Which apostasy, some begin two hundred years after Christ, some three hundred years (in Constantine's time) some four, some five, some six hundred years after Christ: & the Apostle Paul saith, the mystery of that iniquity wrought already, in his days. 2 Thes, 2, 7. Whereupon, what consequences would follow, if the assertions aforesaid were true, such as are of heart & understanding will easily perceive. Difference therefore (as I have noted before) is to be observed & put between the church, and the apostasy thereof; between the house of God, and the pollutions thereof; between the Lords posts & thresholds, and man's inventions and superstitions commingled therewith; between the truths and ordinances of God that still are kept, and the errors and corruptions of men that are brought in and retained withal; between the Temple of God, and antichrist's sitting therein; between the Court and holy City, and the Gentiles to whom they are given to tread upon, for the time appointed, etc. In regard of which difference, diverse things are accordingly spoken, and different phrases used in the Scriptures, & in the speeches and writings of men. Which while many do not observe or regard, whereas they think to hold the truth firmly, they run into error upon error extremely. 10. Lastly, as in Israel and judah, when they fell into apostasy, they ceased not presently to be the church and people of God, neither did the Lord forthwith cast them off and give them a bill of divorce, but did again and again, time after time, plead with them, call them to repentance, and convince them by his Prophets and servants, besides his awakening of them by sundry corrections and punishments: so should we likewise observe about the Church of Rome, and the like: which have for a long time laid (as it were) lulled a sleep in security: whom the Lord notwithstanding hath by his witnesses and servants from time to time, & of late (since Luther's time) more earnestly and many ways set to awaken, & to plead against them, calling them to repentance, and convincing them daily more and more. Which work the Lord will not slack, but will still follow on and prosecute, till he have in all things accomplished it, according to his own purpose, to the praise both of his mercy and justice, in the end. In the mean time, while the Lord is pleading with that church, discovering more & more the apostasy & iniquity thereof by the light of his word, and testimony of his servants: we should not deny it to be the church and Temple of God, though Antichrist sit therein, and miserably pollute it: but because so it is, we should therefore the more carefully set ourselves to plead the Lords cause with it, against the apostasy thereof, and in all things (what lieth in us) to discover the iniquity of the Man of sin, (the Beast, the Antichrist) that is set therein: until the Lord have consumed that lawless one, & powered out the vial of his wrath upon the Beasts throne, etc. fully performing his work upon the mystical Babylon, as he hath severely denounced, and expressly foretold, 2 Thes. 2, 3— 8. with Rev. 11, 2, 3. and 16, 10, 11. and 17, and 18 chap. etc. and as he performed his work on the Chaldean Babylon heretofore. Jer. 50, and 51. Where observe, that the Scripture in these places speaketh not of God's Temple, Court, City or church to be destroyed; but of the Man of sin, to be the son of perdition; of the lawless one to be consumed and abolished, 2 Thes. 2, 3, 8. of the vial of God's wrath to be powered on the Beasts throne, Rev. 16, 10. of the Beast to go into perdition, Rev. 17, 11. of the great City Babylon, to be burnt with fire, and to be thrown down, that she shall no more at all be found; Rev. 18, 8, 20, 21. (with resemblance to the former Babylon of Chaldea, Jer. 51, 61— 64.) Yea also that even at this time, and in this chapter, where he speaketh of the burning and utter destroying of Babylon, yet here now † Eusebius also writes that God called the people of the church of Jerusalem, out from thence before the destruction of the city. Eccles. hist. l. 3 c. 5. he calleth his people out from thence: as he did before out of Babylon of old. Rev. 18, 4. with jer. 51, 45. Which showeth that God yet still hath his people there: and that he putteth difference between them, and the City of Babylon itself. Note here also, how some of this age (who have observed many worthy things out of this book) think, that our days are but come to the time of the fourth Angels pouring out of his vial upon the Son, etc. Rev. 16, 8, 9 And touching the Beasts Throne itself, that the fift Angels pouring out of his vial thereon, is yet to come: understanding also thereby, the City of Rome, that shall have ’’ Forwhich also note Rev. 18.8, 9, 15, 18, ●1. etc. some sore outward calamity fall upon it, to the final destruction thereof, etc. And then addeth this moreover, saying: Let us observe from hence for our learning, how long suffering and slow to anger God is; he hath convinced this whore of her foul and shameful tricks a thousand times before. But yet he will not overthrow her utterly, before he have placed her sins in a more clear Sunshine, than ever they saw yet. Which seeing it hath been and shall also be in vain, what remaineth, but her final doom of destruction to punish her with, whenas she is past hope of any amendment. M. Brightman on Rev. 16, 8, 9, 10, etc. To which purpose may also be observed, that there it is said, they repent not of their deeds: showing that by the vials and plagues there spoken off, they should yet have been brought to repentance, which they were not. Revel. 16, 10, 11. Furthermore, all do acknowledge (as I noted before, upon like occasion) that if any church have to deal with a particular person that hath sinned, they do and aught to hold him a member (though in sin) all the time that they are pleading and dealing with him: until that obstinacy being joined to his other sins, he be cast out and cut off from the church. How much more should this be yielded to whole churches, all the time that the Lord is pleading with them: as we see that Israel and judah was dealt withal, by the Prophets from time to time, yea and afterward by Christ himself and his Apostles. Finally it were a very good thing (considering the manifold objections hereabout) that these men would show the time, when the churches aforesaid were by the Lord put from under his covenant, and had a bill of divorce given unto them etc. Which how it is urged by the Papists themselves concerning the church of Rome (and aught a thousand fold more to be urged in behalf of the church of England) who can be ignorant? The Lord himself (who is the husband & Lord of his church) hath the power, and knoweth his own purpose, time & means, for the disannulling of churches, removing of his Candlesticks, giving his bill of divorce, etc. Which, when and as it pleaseth him to reveal it by his word, is by all religiously to be regarded. Otherwise there are no men's sayings (though never so peremptory) that can carry away such matters. It is only the Word and work of God, that herein is to be observed & relied upon. And thus much concerning these objections. CHAPTER FOUR Replies & Answers concerning Churches in apostasy, and the church of Rome, more particularly. etc. NOw moreover, seeing that by this occasion we treat both of this matter, and of the Scriptures aforesaid: whereabout there hath been and still is so very great opposition made: it is needful, and (being thus provoked) I am not unwilling, for the better finding out and clearing of the truth in this behalf, somewhat more to insist hereupon. For although their errors and evasions, abuse of Scriptures, & other absurdities, who deny or labour to obscure these things (what they can) are so very many, as every page, yea almost every sentence aboundeth therewith; and withal so very shifting & frivolous, as in themselves they are not worth the naming, much less worth the refuting: yet considering that many in simplicity or otherwise (& some not of the worst disposed) are greatly overcaried hereabout, whether by prejudice of the matter itself, or by admiration of the men's persons that oppose, or by some other sinister respect, themselves know best: I have therefore thought it good here to give the Reader some taste of the Opposites dealing in this behalf: that so they may set themselves more unpartially to consider of these things, and more sound to judge thereof, according to the word of God. Now then, whereas concerning this question, there had been speech & writing, and myself (in answer thereof) had written thus † In answer of M. A. letter, as may be set in M. Ch●t. Advertis. p. 58, 59 As touching the Church of Rome, there being speech about it to be the church of God, I did allege the saying of the Apostle, that Antichrist should sit in the Temple of God, as the Apostle expressly teacheth, 2 Thes. 2, 4. And by the Temple of God, understanding the church of God, it will follow that Antichrist should sit in the church of God: and is there to be sought and found: and not among the Jews, Turks, Pagans or the like, as the Papists and others would persuade us: neither that Antichrist takes away wholly the church of God, and every truth and ordinance of the Lord, as Anabaptists, and such as are herein Anabaptistically inclined would bear us in hand: Thereupon one of these Opposites replying, first of all layeth this for a ground, that ‘ M. Ain. A●mad. p. 76. the church of Rome is acknowledged by all that fear God to be the throne of Antichrist. I answer, First, if it were so, that all would say this, as here is set down: yet we would hear, Thus saith the Lord. Secondly, although that this being but generally spoken, and in a good understanding, might be admitted: yet when men do so speak and understand it, as therewithal to imply or infer, that the church of Rome is not the Temple and church of God, we must take heed how we admit it, considering what consequences follow thereupon, for the upholding of Anabaptistrie and other erroneous opinions thereabout: and seeing also the Scripture teacheth that the Beasts throne in deed is that, which was the * Rev. 13, 2. Dragon's throne, and was by the Dragon given unto him (which this man himself acknowledgeth † Pag. 79. here a little after, & apply unto Antichrist.) & is ‡ Rev. 17, 9, 10, 18. that great city, which (in john's time reigned over the kings of the earth; which is built on seven h●●; and had seven kings or kinds of regiment, whereof fine were fallen, when john wrote, etc. which particulars, with other the like, are all found to be thus in the city (not in the church) of Rome. Of which point I shall have occasion to speak more hereafter. Besides that ‡ M. Bright man on Rev. 13, 2. and 16, 10. and 17 ch. etc. good writers also, and men fearing God, understand the Scriptures here alleged, to speak of the city of Rome. Thirdly, it is also ●rue, that Antichrist sitteth in the Temple of God, and so in the church of Rome, and polluteth it, as Antiochus did God's Temple at jerusalem: Yet his sitting in God's Temple, makes not it to be his throne. 2 Thes. 2, 4. Lucifer (the king of Babylon) boasted of his sitting in the mount of the Congregation, on the sides of the North, meaning the Temple of God at jerusalem. Yet Babylon was his throne, & not the Temple on mount Zion. Esa. 14.12, 13. The Dragon is in heaven, yet heaven is not his throne. Rev. 12, 3. In the days of Manasseh, Zedechiah, Antiochus, and others, there were idols of sundry sorts set in the Temple of God at jerusalem: Yet was not God's Sanctuary therefore the throne of idols: but it was still God's house, and God's seat, though thus polluted: and was so called and acknowledged by the Prophets notwithstanding. 2 King. 21, 7. Ezec. 8, 3, 5. with ver. 14, and 16. Dan. 11, 31, 38. In deed the church of Rome (properly taken) being in the city of Rome, men may mistake, or be mistaken; and may the more be borne withal, and such speeches better be admitted, when things are not yet called in question: and when men in simplicity speak generally (as I said) and not by way of opposition, carping, cavilling, reviling, oppugning, etc. as also if by such speeches men simply mean, that Antichrist sitteth in the church of Rome, and yet deny it not therefore to be the church and Temple of God notwithstanding. Another ground he would take from some words of mine, that I wrote heretofore, viz. ‘ In answer to M. Jacob pref. sect. 6 that the hierarchy and church constitution of Antichrist is the most detestable annarchie of Satan that ever was. And then also I wished the Reader (as still I do) ” Ibid. sec● 1. to try what I write by the word of God: and as it agreeth therewith so to receive it, and no further nor otherwise. So let this be my answer (once for all) touching any thing objected that I have written about this, or any other matter. Secondly, I do still profess, that the hierarchy of Antichrist, both is of Satan, & is an apostasy most detestable. But this now further withal, that popular anarchy also is most sinful and miserable. They are both of them extreems, and religiously to be avoided. The middle way is the right way, namely, God's ordinance of the Eldership, which should carefully be kept entire, against all usurpation both of the Prelacy of the one hand, and of the people on the other. Thirdly, I do now observe (more, and in some things otherwise then before) a difference between the church's constitution, & the hierarchy of Antichrist, brought in upon it: also, between Antichrist with his hierarchy (whereabout our question is not) and the Temple or church of God, wherein he sitteth: whereabout our question is; & whereunto this man keepeth not. Of which more hereafter: besides that which hath been spoken thereabout already. His reproachful speeches here and throughout his book, I leave upon his own head. And now I come unto his answer, which next followeth. Where first he answereth, that in the former allegation of 2 Thes. 2, 4. & the reason deduced from thence, truth and error are closely couched together. But he telleth not what he acknowledgeth for truth, and what he taketh to be error. If so he had done, it may be he would have been found either to acknowledge the truth, which now he sets himself to oppugn, or that his own errors would the sooner and better have appeared, which he would now couch and carry away as closely as he can. But for discerning hereof, he saith, we are to consider, first how Antichrists church is described in God's word: secondly, what the state of the church of Rome is at this day. And so proceeding in his description, he speaketh of the Church and Synagogue of Antichrist, of the Beast, of the great City, of the man of sin, of the great whore, of Abaddon or Apollyon, the son of perdition, etc. whereas he should treat of the Temple of God, whereof Paul speaketh, whose writings I suppose he will not deny to be God's word. But thus it was best for his plea, to keep (what he could) from the point of the question in hand, & therefore also to confound things that differ, as he doth throughout his treatise. So all his plea is frivolous, and not to the purpose. Likewise when † M. Ain. Animad. p. 77. he tells us of a Church, such as Bellarmine and others describe, one part whereof lives on earth, an other under the earth, and a third part in heaven, etc. whereas our question is of the Temple of God, whereof Paul speaketh 2 Thes. 2, 4. and of the Court and holy City, whereof john speaketh, Revel. 11, 2. which heretofore * M. Ain. defence of Script. p. 12 13, 14, 15. this man himself acknowledged and proved by the Scriptures to be the Church of God. Yet the writings of Bellarmine and other Papists were extant then, aswell as now: and the now Romish religion (whereof he speaketh) described their church then, as now it doth. But the case is altered with himself: vain shifts & pretences are become his usual pleas in opposition of the truth, and for the maintenance of his errors and evil dealing. After these things premised, coming (as he saith) to our arguments: he speaketh as followeth. M. Ainsw. p. 77, 78. Their first reason (saith he) from 2 Thes. 2, 4. is unperfectly alleged, for the text there saith of the Man of sin, that he doth sit as God in the Temple of God: whereupon their conclusion must be, that Antichrist sitteth as God in the Church of God. And if they can prove that he is the true God, I will yield that his Temple is the true Temple, and his church the true church. otherwise, if he be but an Idol and not God: his Temple church and body, will prove but an Idol like himself, and his blasphemy is worse than theirs which said, “ Rev. 2, 9 and 3, 9 they were jews and were not, but did lie, and were the Synagogue of Satan. These are M. Ainsw. words: and this answer he giveth to that which I observed out of 2 Thes. 2, 4. which I noted down † Pag. 140. here a little before. Now how full of shifts, errors, absurdities, abuse of Scripture, and contradiction to himself this answer is, the text and matter itself declareth. Of which I will speak strait way. But first mark, and in some respects marvel, how all these should proceed from this man, in this matter, in one and so short a speech & passage: if it were not that God would thus show his just work in him, for the more humbling of himself, and warning of others by his example to take heed of such carriage and dealing, as he is fallen into. Now touching the matter in hand, although I could allege (which perhaps himself would upon like occasion) that those words (as God) where about he cavileth and useth his course of shifting, are not in the Claromontane Greek copy of the Original, neither in the Syriack or old Latin Translations, Bez. Annot. in 2 Thes. 2, 4 as M. Beza observeth in his Annotations upon this place: yet will I not insist thereupon, but keep unto the words, as they are in the Greek copies and translations usually. And first, let this be noted & remembered, that the question here treated off, was, whether the church of Rome were the church of God, or no: whereupon I alleged those words of the Apostle, where he saith that Antichrist should sit in the Temple of God, 2 Thes. 2, 4. and so insisted thereon: And that the question was not, about the manner of antichrist's sitting in the Temple of God, whether he should sit as God therein, or no. For that was not the point in hand, nor is called in question between us. And therefore I needed not now allege these words, or insist thereupon. And this is known to be usual in all writers and disputers, sometimes not so much as to mention, sometimes not to insist at all upon such words, whether of Scripture, or of other writers, as pertain not to the argument and matter in hand, or may well be omitted in other respects. Which this man himself knoweth so well, as I need not give him any instances thereof. Let his own writings and other men's be observed hereabout. Or to let them alone, observe but these allegations in the Scripture, with the particulars there mentioned and treated off, viz. Heb. 12, 26. compared with Hag. 2, 6. Also Rom. 10, 6, 7, 8. with Deut. 30, 11— 14. And Mat. 21, 8. with Zach. 9, 9 So all this answer is but a shift and a mere cavil. Secondly, for the question and point in hand, mark the words of the text, that the Man of sin opposeth & exalteth himself above all that is called God, etc. so that he as God sitteth in the Temple of God etc. In the Temple of God, saith the text: it saith not, As in the Temple of God: as this man's exception would imply, with the inferences made thereupon. In deed the Apostle speaking of the manner of antichrist's sitting, saith, that he sitteth as God: but speaking of the seat where he sitteth, he saith expressly, in the Temple of God: and saith not, as in the Temple of God: as the answer here would import: which therefore is merely shifting and full of deceit. Thirdly, he doth not only corrupt the text with evil gloss (one upon another) but he doth in deed abuse the Scripture and directly pervert it, when for an inference he saith, If they can prove that Antichrist is the true God, etc. as if Paul's words were not plain to such as will understand, that Antichrist exalteth himself above all that is called God, so that he as God, sitteth in the Temple of God, etc. and therefore is not the true God, but the man of sin, & son of perdition, although that he as God sit in the Temple of God, showing himself that he is God. 2 Thes. 2, 4. Fourthly, difference is to be put (as I have noted here before) between the man of sin that sitteth, and between the Temple wherein he sitteth. The Man of sin himself (saith the Apostle) sitteth as God: yet the Temple wherein he sitteth (saith the same Apostle) is the Temple of God. And otherwise how is it possible, if he were in deed true God sitting in the Temple of God, that he should also be the Man of sin, and son of perdition, etc. But see the like in the cases ( † Pag. 125 126. etc. before mentioned) that fell out at jerusalem and the Temple there: when Baal's Idol of indignation was set at the entry of the house of God, Ezech. 8, 3, 5. and when Antiochus Epiphanes and his Officers profaned the Sanctuary & city of jerusalem, and set the image of jupiter Olympius in the Temple and seat of God, Dan. 11, 31, 36. etc. who would not now put difference between the idols and persons aforesaid, on the one hand; and between the Temple and city of God, wherein they were set, & which they polluted, on the other. And if question should be made, whether the Temple and city so polluted, were yet still notwithstanding the Temple and city of God: and one for proof thereof, should allege the Scriptures aforesaid: would any Opposite now reasoning thereabout, be so absurd and void of reason, as to make this or such like inference thereupon, If they can prove that the idol of Baal or jupiter, that Antiochus or any of his Officers is the true God, than I will yield that Baal's Temple, Jupiter's Temple, Antiochus and his Officers Temple, is the true Temple, and their city the true city. Otherwise etc. Or who would not rather in the fear of God reason thus: Although that Baal, jupiter, Antiochus and his Officers, be idols and vile persons, yea an abomination of desolation: yet the Sanctuary and city of jerusalem, wherein they were set, and which they profaned, were still God's Temple and holy city notwithstanding. Fiftly, observe here & throughout his treatise, how still he calleth that the Temple, Church and body of Antichrist, which Paul expressly and purposely calleth the Temple of God. And so therein note still his shifts, and his errors, etc. When Antiochus had polluted the Temple of God at Jerusalem, and had set the image of jupiter Olympius therein, he sent then also an old man of Athens to compel the jews to call it the Temple of Jupiter Olympius. 2 Mach. 6, 1, 2. Antichrist likewise (typed by Antiochus) hath polluted the Temple of God in the church of Rome, & other like churches, sitting therein as God and showing himself to be God. 2 Thes. 2, 4. and now cometh this man of himself, and (like the old man of Athens) will needs call it, & persuade others to esteem and call it, the Temple of Antichrist, the church of Antichrist, the body of Antichrist, the Synagogue of Satan, etc. Sixtly, he doth not only pervert the Scripture, but also cross & contradict it, while that which the Apostle saith is the Temple of God, he saith it is an idol, like Antichrist himself. Finally, how ever he would shift of, pervert, & obscure this Scripture, and the matter in hand: yet the light of the truth so shineth before his eyes, as even here himself is forced to note and set it down, that upon the Apostles words, who saith, the man of sin 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 own words: and so in deed let this be our conclusion, that Antichrist (as the Apostle saith) is exalted above 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 words will bear this inference: yea he saith, our conclusion must be thus hereupon. So notwithstanding all his struggling and opposition here against, he is now driven (nill he, will he) to give us the cause against himself: and to overthrew all his own writing hereabout. Which being now done by himself: I may the better spare labour, in manifesting the vanity and iniquity of his pretended exceptions. Only (because the point is of weight, and of needful use against the Papists and Anabaptists) I will here briefly note a few things more, which may give some light for the present, and occasion of further search hereafter, about this matter. And first, seeing now themselves affirm, that our conclusion, upon the Apostles words, must be this, that Antichrist as God sitteth in the church of God: I ask, what church of God it is, whereof the Apostle saith here, that Antichrist as God sitteth therein. If they say, it is the church of Rome, they give us the cause. If they say, it is not the church of Rome, but some other, let them then show it. But in the whole process of this treatise of theirs, they still speak of the church of Rome. And all the terms that here are used by the Apostle, of the man of sin, the son of perdition, his opposition, his exaltation, his sitting as God, his showing himself to be God, etc. they apply to Antichrist the Pope of Rome and his hierarchy. But when 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 Satan, the Temple of the devil, etc. as they speak almost in every sentence of their treatise hereabout; and this also in such sort, as they will not have it understood to be the church of God; how strange is this? how far differing from their better and sounder writings heretofore? If we should thus expound and apply the Scripture, what outcries should we hear, what reproach should we bear at their hands? When M. Sm. (as we saw ‘ Pag. 133 erewhile) applied the city & court without the Temple, (spoken off Rev. 11, 2.) to the confused assemblies of Antichrist, & Antichristian persecutors, M. Ains. could not bear it, that the Court of the Temple should betoken antichrist's church, etc. but did sound convince and sharply rebuke him. Yet now lo, himself in this treatise, will have the Temple of God, spoken off 2 Thes. 2, 4. not only to signify the church of Antichrist, the Synagogue of Antichrist, the Temple, Church and body of Antichrist, etc. but cannot endure that others should otherwise understand it, of the church of God: as by his writing, reviling, & assertions may appear. Here therefore for the better clearing & understanding of the matter, let me ask moreover, whether these two propositions come to a like end, & agree the one with the other, to note out the same thing, or not: viz. The man of sin 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 plain. If not, let them show the difference between these propositions, that so the meaning of this Scripture may the better be found out. And whereas also the term (sitting) noteth authority, and continuance (as ‘ M. Ains. Annot on Psal. 1, 1. and 61, 8. & 102, 13. etc. himself otherwhere well observeth) let him tell us withal, whether antichrist's authority 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 authority and continuance of Antichrist, is in the church of Rome, the case again will thus also be evident. If he say, it is not there; let him then show us the Temple of God (spoken off by the Apostle) where it is. Thus two lines, keeping directly to the point in question, will more clear the matter, and better convince both Papist and Anabaptist; then two thousand, full of shifts & errors, which do but the more harden both of them against the truth, though several ways. But I will 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 have kept: as will more appear afterward. In the mean time, observe how he which even now said, our reason was unperfitly alleged, because of the omission of these words (as God) which pertaining to another point then the question in hand, might here therefore so be omitted: yet doth now presently himself leave out such words, which as touching the point in question may not be left out at all. The particulars following will show it more plainly. He saith, we take it for granted, that by the Temple is meant the church: & so go on in obscurity. Advert. p. 58, 59 My words were these, speaking of the Apostles speech, where 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 follow that Antichrist should sit in the church of God: and is there to be sought and found, & not among the Jews, Turks, Pagans, etc. Where first mark, that I spoke not of the Temple only, but of the Temple of God, as the Apostle also doth Secondly, I do in deed here derive the reason from this exposition thereof, that by the Temple of God is understood the church of God. Which, if it could be showed not to be agreeable to the Scriptures otherwhere, or that this place would not bear it, I have done. But it is so evident, that ‘ 1 Cor. 3, 16, 17. 2 Cor. 6, 16. the Scripture thus useth it, as even here, in the very next passage, this man himself granteth it. Neither doth he show any one place of the Scripture, where this phrase of the Temple of God used figuratively, as it is here, doth signify any other thing, than the church and people of God. And what should I look for of an Opponent (that would deal sound and sincerely) but that now he should prove that it is not here meant of the Church of God: and should also show whereof it is to be understood: and that by the word of God. Which till he do, let the Reader observe his exceptions here, how idle they are, and to no purpose for the matter in hand. As first of all, when 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 heavenly jerusalem Rev. 21, 22. To what purpose is this? will it hereupon follow, that therefore by the Temple of God, 2 Thes. 2, 4. we may not understant the Church of God? Or that they which do so, go on in obscurity? But if in this sense (saith he) we understand that speech of Paul touching Antichrist, then must we translate the words (as * August. de civ. Dei. l. 20, c. 19 some ancient Doctors have done) eye tun Naon, for the Temple, or, as if himself were the Temple: etc. Where note first, how he speaketh this with an If: & secondly, that he telleth not, whether himself do think, that it is thus to be understood, or thus to be translated, or not. Which when he resolveth upon for himself, and so showeth it, then may it more be considered of. In the mean time, let the Reader observe, how himself goeth on in obscurity, what he can. And for the phrase itself, this only for the present I will here note (and leave it to be observed and considered by the Reader): that where Matthew hath, eye to onoma tou patros, etc. into the name of the Father etc. Mat. 28, 19 Luke hath for it, epi to onomati Jesou Christou, ‘ or, upon in the name of jesus 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, eyes tous anthropous, saith They upon whon this ulcer (there spoken off) seizeth, are men: there fell an ulcer against men, as Beza turns 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 preposition with an accusative 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 figurative sores, etc. And whether some such thing likewise may not here be observed about this phrase, eye tun naon tou Theou os Theon cathisai, to sit as God ‘ or, upon See Esa. 1● 13. into the Temple of God, where the same preposition & case is used; or else moreover to note out some very near, deep, close, or inward sitting of Antichrist, into or in the Temple of God; I leave to be further considered: desiring that the true meaning hereof (what can be) may be searched and found out, for the better ending of these and sundry other questions, whereunto this would give great light and help. As for the * Augustine. ancient Doctor whom here he citeth, let us hear himself speak. His words are these, That which is ” Note these particulars the temple of any idol or Devil, the Apostle would not call ” Notethes● particulars the Temple of God. Whereupon some will have in this place, not the Prince himself, but after a manner his whole body, that is, the multitude of men pertaining unto him together with himself under the Prince, understood to be Antichrist. And more rightly they think it also to be said in Latin as in the Greek: that he sitteth not in the Temple of God, but for the Temple of God, which is the ” Notethes● particulars church. As we say he sitteth for a friend, that is, as a friend. August. de civet. Dei, lib. 20. c. 19 Where note how far differing Augustine is from this man that citeth him. 1. Augustine speaketh not only of the Temple, as he doth here, but of the Temple of God, keeping the Apostles words. 2. Augustine saith expressly, the Apostle would not call that the Temple of God, which were the Temple of an idol or of the Devil; whereas this man every foot calleth it ‘ Animad● p. 78— 82, 94, etc. an idol like Antichrist himself, the church and Temple of Antichrist, the Synagogue of Satan, such as the type thereof should be fetched (not from the Temple of God at jerusalem, but) from Jeroboams' Temple, and Bells Temple in Babylon, yea such as is no more the Temple of God, than the Devil which appeared to the witch at Endor was Samuel, etc. Would the Apostles (think we) or Augustine either call these or such like the Temple of God? 3. Nay, Augustine (relating here the opinions of others about this, and the translation withal) notes expressly and takes it for granted, that the Temple of God, is the Church. Which this man oppugneth. 4. Or doth Augustine expound it of Christ himself, as here he applieth it? Other particulars I insist not upon: of the translation & interpretation I have spoken here before, leaving it so to be considered of, as shall be found most agreeable to this & other Scriptures compared together. Now where he saith, that Antichrist (the Pope) proclaimeth himself to be the bridegroom of the church, which is the office of Christ; to be the Greatest highprist; to have power above all power, as well of heaven as of earth, etc. these things plainly pertain to those clauses of the Apostle, where he describeth Antichrist, with his hierarchy, to the man of sin, the son of perdition, who opposeth and exalteth himself above all that is called God, etc. and so touch not in deed the point of the controversy between us; which is not of Antichrist that sitteth, etc. but of the Temple of God, where he sitteth. Only note this withal, that it is in some respect against himself, & may also give some light to the question in hand, inasmuch as these things (by his own grant here) are ascribed to Antichrist, and the Pope; by whom there is no doubt, but he meaneth the Pope of Rome. Whereupon it will follow, that if there we find Antichrist the man of sin thus set, there also must be sound the Temple of God wherein thus he sitteth. Next he saith, that secondarily the Temple figured the Church, but first the catholic or universal Church, Ephes. 2, 21. then every particular Church † Note this: for proportion kept with Israel: which when we speak of it, he oppugneth. Animad. p. 15. etc. by proportion, 1 Cor. 3, 16, 17. And both these are the church or Churches of God, as appeareth by the Scriptures here cited by himself. Thus also it is plainly manifest, that they who in this place apply it to the Church of God, understand it not otherwise, then as himself grants the type & figure may lead unto. But yet of neither of the two, would he have it here to be understood: & therefore bringeth exceptions concerning both. Which let the Reader well observe and remember. And the rather, because that even here a little after he saith expressly, that ” Animad. pag. 80. when the Apostle telleth us, that Antichrist sitteth as God, in the Temple of God, it is to be understood of their invading and destroying of God's church and people, as the heathens of old dealt with Jerusalem and dwellers therein. How contradictory these are the one unto the other, who can not discern? and how now will he reconcile these two together, that by the Temple of God is meant here, God's Church invaded and destroyed by Antichrist: and yet that by the Temple of God here, is not to be understood the church of God, neither universal, nor particular? But he saith, we show not which of these two we intent. Neither doth he himself, when he saith here presently after, that Antichrist invaded and destroyed God's church here meant by the Temple of God. Neither did he it heretofore, when writing against M. Sm. he taught, that † M. Ain. def. of Scri. p. 14, 15. by the court and holy city (spoken off Rev. 11, 2.) is signified the Church of God. And if thus he could have rested, it had been somewhat. But now (to destroy that which he built before) he sets himself to persuade, that it can neither be understood of a particular Church, nor of the catholic or universal. So as I might leave him to maintain or to reverse his own exposition hereof, whether he thinks to be best and in the mean time to consider how all this treatise, which he intended against us, falls upon his own head, and (if he think there be any weight in it) is in deed against himself. But because the point is of so great moment, although in respect of these Opposites I need not, yet in other respects I am not unwilling to note somewhat more hereabout, leaving it still to mine own & others further consideration, as shallbe found most agreeable to the word of God, and to his work, by the event of things already done and yet further to be accomplished. By the Temple of God, properly taken, is usually meant the Temple that was at jerusalem. And this (we have heard) did primarily figure out Christ, and secondarily the Church, both the catholic and universal, & particular Churches likewise. Whereunto may be annexed also, that it figured † 1 Cor. 6, 19 with 2 Cor. 5, 1. and 6, 16. 1 Pet. 2, 5. & so may here also, in 2 Thes. 2, 4. particular Christians, and (in several respects) both their bodies and their souls and consciences. Moreover in that Temple at jerusalem, there was the Courts, the holy place, and the most holy place. Which sometimes all of them together, sometimes some of them more particularly are called the Temple. And so this word is diversly used and applied, as I have showed ‘ Pag. 128. before. Which therefore for the right understanding of the Scriptures, and touching the question in hand, is carefully to be observed and remembered. Now touching the Scripture and question spoken off: where the Apostle speaketh of the man of sin sitting in the Temple of God, ‘ Bellar. controv 3, l. 3. c. 13, etc. Rhem, Test. in 2 Thes. 2, s 11. Bellarmine and the Papists will not have it understood of the Church of God among christians: and thus far M. Ains. and his followers agree with them in this place. But Bellarmine expounds it literally of the Temple of jerusalem; M. A. expounds * Animad. p. 78— 82. 93, 94. etc. it strangely of the Synagogue of Satan, of the Temple of Antichrist and the Devil, etc. And here now they differ one from another, and both of them from the truth, as far as darkness doth from light. The Temple at jerusalem was destroyed long since: and in the new jerusalem (which we expect clearly & shortly to come at the conversion of the jew to the Christian faith) there is no such Temple to be looked for: the sacrifices, shadows, and ceremonies of the Law being now ceased. I saw no Temple therein (saith john) for the Lord God Almighty, and the Lamb, are the Temple of it. Rev. 21, 2, 22. So we may first cashier Bellarmine's exposition: And then M.A. which is (in some respects) a great deal more strange, that by the Temple of God the Apostle should mean the Synagogue of Satan, the Temple of Antichrist and the Devil, etc. Against which, if there were neither other Scripture, nor any other thing at all, but that the Apostle here describeth it by this Name of the Temple of God, & calleth antichrist's sitting therein as God, * 2 Thes. 2, 7. a mystery of iniquity, it were enough to teach us to advise well, and to take far more heed thereabout. For is this term of the Temple of God, ever so taken in the Scripture? Would the Apostle (saith Augustine) call the Temple of an idol or of the Devil, the Temple of God? Or when he describeth the mystery of antichrist's iniquity, would he teach the Church, that the place of his sitting is the Temple of God, if he meant that it were in deed the Synagogue of Satan & the Temple of Antichrist? For that Antichrist should sit in the Temple of Antichrist; and Synagogue of Satan, what mystery is there in it? All the world would easily perceive, that these agreed very well, and most fitly together. But for Antichrist to sit in God's Temple and Christ's Church, this is in deed a mystery, and a mystery of iniquity: such as men had need open the eyes of their understanding, and set their hearts religiously to consider it, if they would discern it, as it is. Which may sufficiently appear by these strange expositions, and like erroneous courses, found among the Papists, Anabaptists, these men, and other such, whether Popishly or Anabaptistically addicted hereabout. And what may we think is it that induceth them hereunto? Is it not first, that this is a mystery of iniquity, which either is not readily perceived, or not rightly esteemed, as it should? Is it not withal in the Papists, that they would turn away the application of this Scripture from the Pope & church of Rome: and therefore would send us to the Temple of jerusalem, to find out this mystery there? Is it not also (on another hand) in these men with the Anabaptists and others like minded, that they cannot endure that the Church of Rome should any way be esteemed the Church of God: and therefore will rather by the Temple of God understand the Synagogue of Satan, and Temple of Antichrist, than they will admit that the church of Rome, should be the Temple and church of God. For myself, 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 less for any impiety or iniquity of the Man of sin, of Antichrist or his hierarchy, of the corruptions, false worship, or superstitions of that apostasy: against which I have heretofore many years in prison, and now also (by the mercy of God) this twenty years in exile witnessed, and still do witness the truth of Christ, what in me is, and in that measure as it pleaseth him to manifest and vouchsafe unto me. But my purpose is to show, that difference is to be put between the Temple of God, where Antichrist sitteth, and between 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 entire 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 term is used: it is taken either particularly, or more generally. If we understand it of a parttcular church (as the Apostle wrote † Epist. to the Romans. his Epistle to the church there:) how shall we sound deny either it to be the Temple of God, or Antichrist to be set therein? Even the Papists themselves 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 truth is) that the Tsmple figured every particular church: and therefore also the particular Church of Rome. Which thing alone might suffice for the controversy in hand. And that the more, because the Antichristian usurpation, opposition, exaltation, extent of unlawful jurisdiction, and other such corruptions, grown up since the first plantation of that church, are rather to be referred to the Bishops of that church, then to that particular church itself: and do more fitly and properly appertain to those clauses of the Apostles description of Antichrist, where he calleth him the man of sin, opposing and exalting himself above all that is called God, or is reverend, sitting as God, and showing himself that he is God, etc. 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 which the beast tyrannizeth. Rev. 11, and 13, and 14, and 17, and 18 chapped. If it be understood more generally, then may it be applied to all other such Christian churches, as since the prevailing of Antichrist (the Pope of Rome) are come under his jurisdiction and government, Rev. 11, 2. and wherein he sitteth, or treadeth thereon, though not in his own person in each of them, yet by his hierarchy, authority, usurpation, and jurisdiction. And if we mark it also, we shall find that not the Pope only, but the other hierarchical Prelates, Diocesan, Provincial, & the like, have the Parishes or particular churches pertaining to their jurisdictions, wherein they sit, although not in their own persons, yet by their hierarchy and authority. Yea even at Rome to this day, the Cardinals (that are next to the Pope himself) are all of them Presbyters or Deacons, and have each of them their particular church or parish, whereof they are named, and whereunto more particularly they do appertain. Whereupon (to note it by the way) this may also be observed, that if there be any Bishop at this day in our own country or otherwhere, who hath not his particular Church or parish, whereof he is overseer, and whereunto he doth properly appetteyne, all such are more degenerate from the ancient way & order of the Primitive Churches, then is the Pope himself, in this behalf. And, if the Bishops have still every one his own peculiar parish & church to which they do properly belong, it is a good print and footstep of the ancient way, wherein the churches were planted at first by the Apostles and Evangelists: And is a point that will give great light to this & other questions, now much controverted about the order and government of the church. Note here also, how the very things which the Prelates challenge in the particular churches under them, are jurisdiction and ordination: And that otherwise they leave the particular Parishes to their own peculiar Ministers, for the ministration of the word and Sacraments among them ordinarily. Which is observed in all churches & by all Prelates, even the most Popish, and under the Pope himself, unto this day. And is a point also that will give light to the better understanding of the estate of the Prelacy, and condition of the † Parishional, Diocesan, Provincial, etc. church's pertaining unto them, of what sort soever. But to proceed: I am not ignorant that the terms of Diocesan, Provincial, Nationall, & Ecumenical or universal churches, are also otherwise used and applied: and are ascribed to representative Churches, to Councils, Convocations, Synods, 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 who knoweth not that the Pope hath now a long time sit in Councils, Courts, and other Christian assemblies, opposing and exalting himself above all that is called God, or that is worshipped, showing himself that he is God; establishing, confirming, and disannulling what he would, ruling & overruling whom, when, & as he would: yet not present still in his own person, but sometimes by his designed substitutes, always by his usurped power, authority, and jurisdiction. But of this I will not insist. It may suffice, for the point in hand, that Antichrist is so set and exalted as hath been said, in the Christian Churches aforesaid, which (I suppose) these men themselves being better advised will not deny to be the Churches and Temple of God. Or if they do, than I hope they will show of what other church or churches they understand this Scripture, and how that which the Apostle teacheth in this place, is by the Man of sin performed in the Temple of God: Always remembering to distinguish between the man of sin himself, and between the Temple of God wherein he sitteth, etc. And this for the present I thought to note hereabout. Animadv. p. 78. Where he saith, if we mean a particular Church, it will not agree with the prophecies of Antichrist, whose City or church is so great, as people's kindreds tongues and nations do dwell in the streets thereof. Rev. 11, 8, 9 I answer first, that still he calls that antichrist's church, which the Apostle calls the Temple of God. II. Secondly, how will he prove 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, than he speaks not of the point in hand. If he speak of it, why doth he still call it the City, Church and Temple of Antichrist, and not the Temple of God, as the Apostle terms 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, love darkness more than light? Or is there no difference to be put between antichrist's City, and God's church? III. Thirdly, having this occasion, I will propound some things hereabout, and leave them further to be considered off: being assured that if the true meaning of these Scriptures be rightly found out, the difficulty about these and sundry other matters will be far the more easy. Whereas therefore he doth not distinguish between the City, and the Church, but here and throughout his treatise usually confounds them as all one: let us observe and consider of these things thereabout. 1. That this City (spoken off in ‘ Rev. 11, 8. the place that he allegeth) is spiritually called Sodom and Egypt, where also our Lord was crucified. But the church is here called the Temple of God, or the Court without the Temple, or the holy City, etc. For which see 2 Thes. 2, 4. and the chapter itself which hear he citeth, Revel. 11, 2. 2. That this great city is not only Sodom and Egypt spiritually, but is also that Sodom & Egypt, where our Lord was crucified. Rev. 11, 8. Now all know, that Christ our Lord was crucified in and under the jurisdiction of the City, not of the Church of Rome. For he was condemned to death by Pontius Pilate the Deputy of the Roman Emperor (under whose dominion and jurisdiction now the jews were) and was crucified by the Roman 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, etc. Joh. 18, 28, 31. & 19, 1, 2, 10, 12, 15, 16, 18, 23. etc. Which is also acknowledged by this man himself here a little after. Animadv. pag. 83. 3. That this City is that, which was the Dragon's throne, and was by the Dragon given to the Beast. Rev. 13, 2. which this man himself also noteth, though to another purpose, Animad. pag. 79. But this was the City (not the Church) of Rome. Neither, I think, will these men themselves say, that the Church was the Dragon's throne, or was by the Dragon given 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, will yet appear further by the reason's following. 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 seven mountains. Rev. 17, 9, 18. And that the City, (not the church) of Rome, is built on * Called, Palatinus, Capitolinus Qu●rinalis, Aventinus Caelius, Esquilinus, Viminalis. seven mountains: As even † Virgil. Geor 2. Ovid. de Trist. l. 1. Ele. 4. & l. 3. Eleg. 7. Propertius, etc. the heathen Poets describe the situation thereof, before ever there was a Christian church there. 6. That this City hath seven kings, or kinds of government, whereof five were fallen, when john wrote; one was then; and the other yet to come. Rev. 17, 9, 10. Which also is verified in the city of Rome: where the five several sorts of government by Kings, Consuls, Dictator's, Decemvirs, and Tribunes, were done & ceased, before john's time: The sixth, by Emperors, was then when he lived and wrote this: the other by Popes, was not yet come. But how should this be found in the church of Rome: which was not before john's time: and therefore could not have five kings, or kinds of government thereof then fallen, etc. 7. That this city, this Babylon, this woman, is that great city which reigned over the kings of the earth, in john's time. Rev. 17, 18. And that not the church, but the City of Rome so reigned, when john written these things, all do acknowledge. 8. Finally, that the Lord himself putteth difference between this City Babylon, and his people therein: foretelling that this Babylon shallbe utterly burnt with fire, and thrown down with violence, so as it shall no more at all be found: Rev. 18, 2, 8, 9, 18, 20, 21. etc. and yet then calling his people out of her, Rev. 18, 4. Like as of old came to pass in the type hereof: in Babylon of Chaldea: both for the wondrous desolation thereof; & for the calling of the Lords people out from thence. Jer. 50. and 51, 1— 60, 61— 64. with 50, 8, and 51, 6, 45. Esa. 48, 20. Zach. 2, 6, 7. Other more reasons hereabout might be observed out of these & other Chapters of this book of the Revelation, as also out of other Scriptures, and the event of things, some whereof are since come to pass, and some remain yet to be performed: But these may suffice to show how needful it is well to consider what by the great city here spoken off, we are to understand; and heedfully to distinguish between the church, and the city itself. IIII, Fourthly, note here, that by the great city, is meant not only the city itself, but the whole jurisdiction, authority, and dominion thereof, how far soever extended. For (as ‘ M. Bright on Rev. 16 19 one well writeth) the City is not only the town or piece of ground contained within compass of the walls thereof, together with the Citizens and inhabitants, having order & government among themselves, according to the Laws and privileges there had: but also the whole jurisdiction and government of the City, in all places pertaining thereunto. Which being observed, we may thereby perceive that the streets of this City reach far, even to all places under the jurisdiction thereof: and comprehend sundry peoples, and kindreds, and tongues, and nations: as here is said. Whereupon it is fitly compared to the great city Babylon, whose dominion and extent of government was exceeding large and great. Rev. 14, 8. and 16, 19 and 17, 5. and 18, 2, 3, 4, 7— 21. compared with Esa. 13, 19 and 14, 6. and 47, 5. Jer. 50. and 51. Neither is it only compared to cities, but to Egypt also, that was a country. Which comparisons, though they have other peculiar uses and applications, yet may also be observed in this behalf. Rev. 11, 8. And the more, seeing that the extent of this City is such, as reached even to jerusalem, where our Lord was crucified, as is noted also in this place. Rev. 11, 8. Where yet observe further, that the Church of Rome being fallen into deep apostasy, and having the man of sin sitting therein as God, who hath that city for his throne, etc. the things that are spoken of this city, are also applied to the apostate estate of that church of Rome, and the other churches that are under the jurisdiction of the Prelacy of that Sea, wheresoever, and of whatsoever people, kindred, tongue, or nation they be. Which application thereof I do also acknowledge, as it is observed by and according to the word of God. Rev. 11, 8. with Esa. 1, 10. Jer. 23, 14. Ezech. 16, 2— 46. etc. and Rev. 14, 8. and 17, and 18, etc. with Esa. 21, 9 and 48, 20. Jer. 50. and 51, 1— 45. etc. Ezech. 16, 2— 35, etc. and 23 chap. Zach. 2, 6, 7. But shall we therefore conclude, that by the Temple of God (spoken off 2 Thes. 2, 4.) may not be understood the Church of God. This is the point to be insisted upon: as also, whether we can sound, and by warrant of the Scriptures deny the Church of Rome (though in defection) and other Churches in apostasy to be the Churches of God; and not to be under his covenant; nor to have his signs and seals thereof; nor any of his ordinances remaining among them: but that even the Baptism there had is an idol, a fiction, a lying and deceitful sign, a cursed and detestable Sacrament. Which hath been and yet is a great occasion and main ground of Anabaptistrie: beside that it hardeneth the Papists and others in their errors much the more, when the Churches themselves, and the ordinances of God (though corrupted, yet) still continued unto and among them, are not so acknowledged by us, as they ought to be: Neither so only, but are either utterly denied and disannulled; or so spoken and accounted off, as doth in deed necessarily imply the denial and disannulling thereof. When the Temple of God at jerusalem was polluted and profaned, and that so exceeding sinfully, as God gave it up with jerusalem into the enemy's hand, yet whenas than Nebucadnezar burned it, the Lord took upon him the vengeance of his Temple with great severity: because though it was polluted, yet it was still the Lords Temple: which he accordingly should have regarded. Jer. 50, 28, and 51, 11. Which should teach all to take heed, how we esteem and deal with the churches of God, though sinfully polluted and profaned. If the Lord were so careful of the figure: shall we think he will have no regard of the figured thing: which this man himself here acknowledgeth every particular church to be: & therefore also the church of Rome. But now he saith next, that to understand by the Temple of God a particular Church, is not answerable to the Temple of God in Israel, which was not for one Synagogue, but for * Deut. 16, 16. the whole nation of the Jews, and for † 1 Kin. 8, 41, 42. joh. 12, 20. Act. 8, 27. the Gentiles that came to the faith, through the world: How greatly forgets he himself, and how presently, seeing that here but a line before he said, the Temple figured not only the catholic or universal Church, Ephes. 2, 21. but also every particular church by proportion. 1 Cor. 3, 16, 17. And may we not then apply it unto that, whereof it was a figure, and accordingly understand it? Or may not we so understand and apply it, as the Apostle doth: who (as himself saith here) applies it to a particular church: 1 Cor. 3, 16, 17. with which place may be joined, 2 Cor. 6.16. though that may also be further extended. Besides, was not the Temple in Israel, for any and every Synagogue, family, and person among them? And may not we now accordingly apply it to the Churches and Christians of the Gentiles? And that the more, seeing that then also it was for them, coming to the faith of Israel, whether more or fewer? Or were not the jew, distributed into several and particular Synagogues: which being jointly considered, were and might be esteemed as one people? And are not the Christians (even those among whom Antichrist hath most prevailed) distributed likewise into particular churches or parishes? Which if any would (in some good respect) consider jointly as one people: who would strive about it; so as it were not any way abused for maintenance of any error against the truth or word of God? But of this I will not insist: neither allege other things that here might be observed. That alone may suffice, which I noted here before. By reason whereof also I need not stand on that, which he speaketh about the catholic or universal church, seeing it is enough for the matter in hand, to find it in the particular churches, so as is aforesaid. Yet some things by this occasion may here be noted withal. As namely, that the Church of Christ is sometimes accounted as one ‘ Sal. Song. 4, 12, 16. and 5, 1. & 6, 2, 11 garden, being considered jointly in one; sometimes as many or sundry * Sal. Song 4, 15. & 6, 2. & 8, 13 gardens, in respect of the diverse particular congregations thereof. Each of which particular ones, both is a garden itself, and is also a part of that one or universal garden of the Lord. So as he which dwelleth, & the trees & herbs which grow, in any one of these, may be said to dwell and grow not only in that particular garden alone, but also in the general or universal garden, as it compriseth all the particular gardens within it; they being all of them parts of the general. Likewise the Church is sometimes resembled by ‘ Exod. 25, 31. 2 Chr. 13, 11. Zac. 4, 2, 11. one Candlestick, having one shank or shaft, out of which come diverse branches, wherein are * Exod. 25 37. with Rev. 1, 11, 12, 20. and 2, & 3 ch. seven several lamps: so as the light which is set in any one of the lamps, standeth not only in that particular lamp, but in the general candlestick: sometimes by “ 2 King. 7, 49. 2 Chron. 4, 7.. ten candlesticks, sometimes by ‡ Rev. 11, 4. two, etc. so noting both one catholic Church in general, & diverse particular Congregations in special: sometimes more, sometimes fewer; yet so as they are always parts and members of the general or universal, whether they be more in number and more flourishing, or fewer & more decaying. Where note moreover, that the Candlesticks and Lamps were set in the Temple of God: and that the church of Rome, was a golden Candlestick, as well as the rest of the Primitive Churches: & that this man himself saith definitely, † Animad. p. 103. the true churches were many of them apostate, when John wrote, whom yet notwithstanding the Scripture calleth, & Christ acknowledgeth them to be ” Rev. 1, 11 12, 20. and 2, 1. golden candlesticks. In any of which, if Antichrist the man of sin had sit, as in the church of Rome, I suppose this man would not deny, but his fitting then should have been in the Temple of God: whether it were considered as a particular Lamp and Candlestick itself, ’‘ M. Brig. on Rev. 11 4. or as a branch also and part of the great and general Candlestick: which is ” Rev. 1, 11 12, 20. and 2, 1. observed (in the respects aforesaid) to be a type both of the Catholic church, and of the particular Congregations thereof: like as here the Temple is by this man himself acknowledged (and rightly) also to be a type of both. Animad. pag. 78. As for the catholic or universal Church, which the Pope claimeth for his Temple, what is that to us, who speak of the Temple of God, spoken off by the Apostle, 2 Thes. 2, 4. And whereas he would be taught how that whorish company that worship the Beast and Dragon, can be the true catholic church & spouse of Christ: although that which I have noted before, be sufficient for the point in hand: neither mean I now to insist on other things: yet seeing thus he speaketh here, let him first remember how but a little before he told us, ‘ Animad. p. 77. the catholic church of the now Romish religion (as themselves describe it) hath one part thereof on earth, another under the earth, and a third part in heaven: & now here himself speaketh only of such as are on earth: and those also such as worship the Dragon and the Beast, spoken off, Rev. 13, 4. whereas the Catholic Church in deed containeth all the Churches and people of God, that have been from the beginning of the world, (before ever there was a church, yea or a city at Rome) and that shallbe to the end of the world, in any and every age thereof; and (in another respect) all and only the elect of God, both Angels and men. 2. And let himself now tell us, whether he think there was no other church or churches of Christians, catholic or particular, wherein Antichrist sat, since the apostasy of the Man of sin, but such as worshipped the Dragon which gave power unto the Beast, and the beast also himself withal? Rev. 13, 4. And who then were the Tabernacle, & those that dwelled in heaven, whom the beast blasphemed, and the Saints with whom he made war, two and forty months. Rev. 13, 5, 6, 7. and of what church, or churches they were; considering also, that the apostasy began so soon, and spread so far, and continued so long. 2 Thes. 2, 3— 7. with Rev. 11, 1, 2, etc. 3. Let him also remember how jerusalem, came to be ‘ Ezec. 16, 2, 35, etc. and 23, 2— 43. etc. an harlot, old in adulteries, and the jew, to be ” Esa. 1, 4, 5, etc. a sinful nation, laden with iniquity, forsaking the Lord, and revolting more and more; yea * Esa. 57, 3 4, 5. etc. sons of the sorceress, the seed of the adulterer, and the whore; “ Esa. 65, 2 3, etc. a rebellious people, which walked in a way not good, after their own thoughts; ‡ 2 Chron. 36, 14. etc. transgressing after all the abominations of the heathen, and polluting the house of the Lord, which he had hallowed in jerusalem, etc. whenas yet they were still notwithstanding the city, people, and temple of the Lord. Esa. 1, 3. and 3, 12. with Jer. 50, 28. and 51, 11, 35, 36, 45, 50, 51. 4. And as for the true catholic church and spouse of Christ, whereof he speaketh, besides that it containeth only the elect, and all of them in all ages and places of the world (as is aforesaid) himself also knoweth that it is a church invisible unto us; whereas our question is of the Temple of God, wherein the Man of sin sitteth, and so of the visible Church polluted and profaned by Antichrist, as the Temple of God at jerusalem was of old both by the jews themselves, and by Antiochus, etc. 2 Thes. 2, 4. & Rev. 11, 2. compared with 2 Chron. 36, 14. etc. and Dan. 8, 9— 14. and 11, 31. etc. 5. Lastly, observe here, how still he speaketh and useth the term of antichrist's Temple; whereas we speak of the Temple of God, whereof the Apostle speaketh 2 Thes. 2, 4. and so of the Lords Court and City, spoken of, Rev. 11, 2. which how ever he cannot now admit to signify the church of God; yet he hath both taught it ‘ Def. of Script. p. 14. etc. heretofore, so as he need not now be taught it again, if he will but peruse what himself formerly written about this matter; and here again he teacheth it ” Animad. p. 80. in the very next page following, where he interpreteth the Temple of God ( * 2 Thes. 2 4. here spoken off) to be God's church and people: thus still forgetting and contradicting himself: of whethersoever he mean it, whether of the church catholic, or particular. Let him choose which he will, to expound it of, and apply it unto. And then let him tell us, whether it be no otherwise the church of God, but as the Devil himself is an Angel of light: expounding his own words as shall please him best. In the next place, where he saith, that “ Animad p. 79. the very word Temple, leadeth us to understand antichrist's church to be but a counterfeit, etc. mark first, how he keeps not the words of the Text. The Apostle saith not only, the Temple, but the Temple of God. So his exception and assertion here (keeping to the Apostles words, 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 antichrist's church to be but a counterfeit. Which if so it were, than also when the Apostle saith to the Church of Corinth, in the Scripture that himself cited ‘ Animad. p. 78. here but a little before, ’‘ 1 Cor. 3, 16. know ye not that ye are the Temple of God, his meaning should be according to this gloze, know ye not that ye are a counterfeit church? Again, ‘ 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 counterfeit 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 counterfeit church with idols? for ye are a counterfeit church, etc. Or to keep to the word Temple alone, as himself here chooseth to do, let him remember, how 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 jew, Destroy this Temple, and in three days I will raise it up: speaking of the Temple of his body. joh. 2, 19, 21. Will this man therefore now thereupon gather, as here he doth, that the very word Temple, leadeth us to understand Christ's body to be but a counterfeit? So in deed ‘ Daenaeus in Augustin. de haeres. the Marcionites, and other heretics of old held, that Christ was not truly man, but had a feigned and fantastical body, which he brought from heaven, and took not of the substance of the Virgin Marie: Wherefore also they put out of the Gospels, the genealogy of Christ described by Matthew and Luke, etc. What a strength now such collections as this man maketh, gives to these heresies (revived again by some Anabaptists) let the wise judge: and let the weak take heed of such counterfeit gloss. Moreover, in ’‘ Animad. p. 80. the very next page following, he tells us, that antichrist's sitting as God in the Temple of God, spoken off, 2 Thes. 2, 4. is to be understood of his invading and destroying God's church and people, as the heathens of old dealt with Jerusalem and the dwellers therein. And now here he tells us, the word Temple leadeth us to a counterfeit. So as then by his doctrine either Antichrist hath invaded and destroyed but a counterfeit: and therefore not the church & people of God in deed: neither is his dealing like the heathens of old, who invaded and destroyed jerusalem (the Lord's city) and the dwellers therein, in very deed: or else he doth still contradict himself, as in deed he doth. By which also may appear, how notably this man himself playeth the counterfeit: & so might be left, with all his counterfeit gloss, till God give him better grace: were it not that the truth and good of others also are to be respected withal. Where he saith, the Temple and tabernacle in Israel was not the church & congregation of God's people ‘ properly. See what he saith to M. Sm. hereabout. Def. of Scrip. p. 5, 8, etc. properly, but a sacramental sign of Gods dwelling with them, etc. What then? were they therefore but counterfeits, & not a Temple and Tabernacle in deed and in truth? Or did they not in God's ordinance figure out the church (as himself affirmed here a little before) & so were the church figuratively? Or doth 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 Israel, were signs of God's covenant, leading unto Christ: were they therefore but counterfeits; and not a cutting of the foreskin, and a lamb in very deed? Or were they not Gods holy Sacraments, and fit antitypes of ours, in deed and in truth? Thus by his doctrine, might all God's ordinances and types in Israel be esteemed but counterfeits: and all the doctrines, comforts, directions, that throughout the Scriptures (& in ‘ Annot. on Gen. Exo. Psal. etc. his own Annotations) are derived from them, might be turned away, as being taken but from counterfeits. How this again may strengthen the Anabaptists in their errors, who would not have us to reason from circumcision to baptism, from Israel to the church now, etc. all of judgement will easily discern. But now at length, after he hath made a great flourish to show that the Temple is a counterfeit, and bestowed needles labour to note some several things about the church of God, and the Beast (which in deed differ much the one from the other) in the end, he saith plainly, Animad. p. 79, 80. and would bring it in as his conclusion, that ” when the Apostle telleth us, that Antichrist sitteth as God in the Temple of God, it is to be understood first of their invading and destroying of God's church and people, as the heathens of old dealt with jerusalem and the dwellers therein; secondly, of their own vain ostenstation, while they will have it called the Christian catholic church, and the Pope the head of the same. That now at length, he speaketh thus plainly, it is well done; and is directly against himself, though he thinks not so: but whereas he would infer this as a conclusion upon the premises, if he do but offer to bring it into form of reasoning, himself will soon perceive how far he comes short. Yet now a little to insist upon this interpretation of his, as himself hath set it down: first he saith, that when the Apostle telleth us, that Antichrist sitteth as God in the Temple of God, it is to be understood, of their invading and destroying of God's church and people, as the heathens of old dealt with Jerusalem and the dwellers therein. What have we here? Doth himself now by the Temple of God, spoken of 2 The. 2, 4. understand God's church and people, yea such as was answerable to jerusalem and the dwellers therein of old? Why then hath he so eagerly oppugned us hereabout? Why hath he so much ‘ Animad. p. 78, and 79. here before pretended, that the temple of God where Antichrist sitteth, is not the church of God, but an Idol, like Antichrist himself, the Temple church and body of Antichrist, a counterfeit, etc. And why doth he ” Ibid. p. 82— 93, 94. etc. hereafter again pretend, that it is the Synagogue of Satan, that jeroboams Idol Temples, & Bells Temple in Babylon, were the figures of it, that is no more the Temple of God, than the Devil which appeared to the witch at Endor, was Samuel, etc. Doth he not extremely forget and contradict himself? Or hath he “ Ezec. 14, 3— 10. an Idol (of maintaining an error, and pleasing his followers thereby) set up in his own heart: which whiles he would give homage unto, he is confounded in himself by the just judgement of God: yea driven to give us the cause against himself, nill he will he? For what can be more plain, then that by the Temple of God ” 2 Thes. 2 4. here, is to be understood God's church and people? Well then, seeing now he affirmeth, that it is to be understood of God's church and people, it remaineth that he consider with himself, whether it be the catholic and universal church of God, or some particular church or churches, that here is understood. Which he must the more carefully regard, because but ‡ Pag. 78. erewhile he said, the temple figured both the catholic church, and every particular church also: and yet would then persuade, that here it could be understood of neither. But now (no doubt) he will expound it of one or other, seeing himself saith, the Apostles meaning is, by the Temple of God here to understand God's church and people: and (that which is more) such as is answerable to Jerusalem and the dwellers therein: I suppose, he would say, the Temple in jerusalem, unless, perhaps he have some special purpose or pretence in speaking otherwise. As I doubt not but he hath, when he saith here that Antichrists sitting as God in the Temple of God is to be understood of their invading and destroying God's church and people, etc. Of which I come now to speak next. And first I ask, where he can show in the Scriptures, that sitting is put for invading and destroying: and more particularly, that by sitting as God in the Temple of God, is to be understood the invading and destroying of God's church and people? Secondly, I wish him and all to observe, how otherwhere still he teacheth, according to the Scripture phrase, that by sitting is meant abiding, continuing, dwelling; or companying, and having familiarity together; or ruling, and reigning with continuance, etc. As may be seen in his Annotations on Psal. 1, 1. and 9, 5. and 61, 8. and 69, 13. and 99, 1. and 102, 13. and 110, 1. and 122, 5. and 141, 14, etc. From all which expositions, and the like, how far now himself differeth, let the wise judge. Ibid. Thirdly, here a little before, and afterward again, he would persuade that the Temple of God where Antichrist sitteth as God, is an Idol like himself, the Temple church and body of Antichrist, the Synagogue of Satan, a counterfeit, etc. If then by sitting in it as God, should be understood the invading and destroying thereof: the meaning should be this, that Antichrist should invade & destroy an Idol like himself, his own Temple church and body, the Synagogue of Satan, a counterfeit, etc. And were this then evil in him so to do? For sure the Apostle speaketh of his sinfulness. Or think they, that Antichrist hath done, or will do thus? Ibid. Fourthly, he said also here before, that the Temple of God figured the church catholic, and particular. If then by sitting in it as God, be understood the invading and destroying of it: he must show which of them he meaneth to be invaded and destroyed by Antichrist, the one or both of them. Fiftly, though it be true, that Antichrist invades God's church and destroys many of his people (as both experience, and the description of the Beast, and of the man of sin, and the types thereof in Nebuchadnezar and Antiochus do manifest) yet here (for the point in hand) must be found out whether by sitting in the Temple of God, be understood the invading and destroying thereof. And yet then also will follow still, that by the Temple of God here, must be understood God's church and people, answerable to the Temple and to jerusalem and the dwellers therein: which is still against himself, as is noted before. And note further, that not only Nebuchadnezar and Antiochus (spoken off in the Scriptures here alleged) were types of Antichrist: but also Pharaoh, Corah, Dathan, Abiram, Saul, Absalon, jeroboam, Ahaz, jehojakim, the persecuting and apostate Priests, the false prophets, and diverse others, both in judah and Israel and otherwhere: some in one respect, some in another: And that therefore to discern the estate and dealing of Antichrist, we should not look alone at some one thing, type, or event; but at the many things, types, and events, that the Scripture showeth, & which time and experience hath now already manifested sundry ways, and will yet make more manifest hereafter, concerning this matter. Otherwise, great difference might be observed in the types and things spoken off in the Scriptures here alleged. For jeremy speaketh of Nebuzaradan a chief captain under Nebuchadnezar the king of Babylon, how he burned the house of the Lord, and the houses of jerusalem, and broke down the walls thereof, etc. Jer. 52, 12, 13. etc. Lam. 2, 7, 9 To which time the 97 Psalm also here alleged may be referred. Daniel speaketh of Antiochus king of Syria, who magnified himself against God, took away the daily sacrifice, cast away the place of God's sanctuary, trod it & the host of God under foot, and (as it is in another place of the same prophecy) polluted the Sanctuary of strength, (or, the Sanctuary and munition, meaning the Temple and city of jerusalem) and placed the abomination that maketh desolate. So as though the Temple and City of jerusalem now remained, yet they were polluted, spoiled, cast away, and trod under foot. Dan. 8, 11, 13. and 11, 36. with ver. 31. Besides, the jews in the captivity of Babylon, acknowledge that their sins deserved it, as the Prophets also for their sins had denounced it, Dan. 9, 5— 14. Psal. 79, 8, 9 with Jeremy's prophecy throughout. Whereas the jews in the persecution of Antiochus, allege their integrity and faithful constancy in the worship & service of God, even unto death, Psal. 44, 17— 22. Albeit that diverse also then either by the persecution of Antiochus, or by his flatteries, or both, were corrupted and dealt wickedly against the covenant of the Lord. Dan. 11, 32, 33, 34, 35. Wherein likewise there was a fit type both of antichrist's dealing, and of the church's estate, in this behalf. And in all these times, the jews notwithstanding, were the church & people of God; & though some of them were slain and destroyed, yet among them still God preserved his Church and people from the destruction intended by their adversaries: Both which as touching the question and Scripture in hand, should carefully be observed. Finally, this Scripture is so to be understood, as it may not contradict but agree with that which is written, Rev. 11, 2, 3. where the Court of the Temple is given to the Gentiles, and the holy City trod upon, two and forty months; (whether this be understood † Resembling the times of Eliah, of Antiochus of Christ among the Pharisees, etc. of shorter or longer times, which yet should have an end, or (with ver. 3. of 1260 years, putting a day for a year. And afterward the Temple of God is opened in heaven, and therein is seen the Ark of his Testament, or covenant, etc. Rev. 11, 19 and 14, 15, 17. and 15, 5, 6, 8. and 16, 1. And God hath his people still in Babylon. Rev. 18, 4. So God's church and people then remain still undestroyed, notwithstanding all the opposition and exaltation of the Man of sin, with all his tyranny, cruelty, and persecution, had in over and against the church and people of God, from time to time, until himself (being the son of perdition) come to be consumed and destroyed in the end. Otherwise also the Anabaptists plea should here again be strengthened, who hold † M.S. charact. of the Beast. p. 56 etc. that Antichrist hath utterly destroyed the true Temple, the true church; and hath abolished the true baptism of Christ: and that therefore they must rear up a new church, and get themselves a new baptism, etc. And so they proceed from one error and evil to another. Wherein this man's erroneous opinions and corrupt gloss may harden them much the more. And hitherto of the first exposition of the words aforesaid, that here is given. His other exposition is, that when the Apostle saith, Antichrist sitteth as God in the Temple of God, it is to be understood of their own vain ostentation, while they will have ‘ Doth he mean the church of Rome? or what else speaketh he off. it (what I pray you) called the Christian catholic church, and the Pope the head of the same. First I ask, whereof he speaketh this, that they will have it so called.? If of the Temple of God, himself in his very last words, told us, that by it is understood God's church & people in deed. If he speak of some other thing, he speaketh not to the point in hand. And besides what is it, that he speaketh off? And why doth he not name it? Is it because if so he did, his exposition would be found either contradictory to the former, or some other way to no purpose at all, but against himself? Secondly, if the Apostle had meant that it was not the temple of God in deed, but only that they would have it so called: could he not so have expressed his mind for this clause of the Temple of God, as he doth in the next words touching Antichrist himself, when he saith, he showeth himself or pretendeth that he is God: and as the Scripture speaketh otherwhere, when it noteth the blasphemy of them, which say they are Jews, & are not, but are the Synagogue of Satan, and so do lie. Rev. 2, 9 and 3, 9 Thirdly, if it be thus to be understood, as now he saith, that it is not the Temple of God in deed, but only that they will have it so called in vain ostentation, making the Pope the head thereof: then (besides his strengthening again of the Anabaptists opinion aforesaid) his own former exposition here given, can not stand, where he said (in the last words before) that it is to be understood of God's church and people invaded and destroyed by Antichrist, as Jerusalem and the dwellers therein were dealt with by the heathens of old. For these were in deed the church and people of God (though sinfully corrupted) & not only in their own vain ostentation, that they would be so called. Lastly, many often boast vainly of that, which notwithstanding they have or may have in deed, but yet abuse it or walk not worthy thereof: as I showed ‘ Pag. 106. 107. heretofore, by the example of the jews here spoken off, out of Esa. 48, 1, 2. Zeph. 3, 11. Matth. 3, 9 joh. 8, 37, 39 as likewise the church of Rome hath a long time boasted, that it is the church of God, and as other churches and people also do, when yet they abuse and walk not worthy of that mercy of God unto them. Besides that Lucifer the king of Babylon's vain boasting of his sitting on the mount of the Congregation, etc. did not hinder, but that it was in deed the Temple of God, and the Mount of the congregation in the sides of the North, etc. Esa. 14, 13. Other things here I omit, as being merely vain in deed: that a particular church should challenge to be the catholic church (which cannot be, as they understand it) & the Pope to be the head of the same: which Christ only is, and no other can be, Ephes. 1, 22, 23. Let these clauses therefore & all by-matters be omitted, that pertain not to the point in hand, & let the thing be simply propounded as it should be, thus, whether the church of Rome and other churches be Christian churches, or not: and then let all consider thereof indifferently, that so the truth may be found out according to the word of God, whatsoever other opinions or prejudice we have had to the contrary heretofore. And hitherto of these expositions of this Scripture. Next, whereas upon the understanding of this Scripture aforesaid, I brought in two consequences: showing how it would meet with and convince the errors both of the Papists and Anabaptists, etc. 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 will follow, that Antichrist should sit in the church of God, and is there to be sought & found, and not among the jew, Turks, Pagans, and the like, as the Papists and others would persuade us: To this he opposeth, saying, it is a fallacy from an insufficient division, because all out of the true church are not jew, or Turks, or Pagans, but there is a fourth to make up the mess, even popish Antichristians, among whom the man of sin is to be found, etc. Where (omitting, that he setteth not down all my words) first I observe, that now he maketh the Popish Antichristians to be the Temple of God, where Antichrist is to be found: and but erewhile he told us, that by the Temple of God, where Antichrist sitteth as God, is to be understood God's church and people invaded and destroyed by Antichrist. So as either he thinketh the popish Antichristians to be God's church and people: or else he forgetteth and contradicteth himself extremely. Secondly, let him tell us, whether 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 fallacy to deceive the simple, by the term of popish Antichristians: our question now being of the Temple of God, where Antichrist sitteth: and so of finding him there, among † How in other respects, they are or may be termed popish Antichristians or otherwise, I do not here stand upon. Christians, and not among the jew, Turks, Pagans, and the like. If he say, they are not Christians, nor in the church of God: how then will he show that Antichrist is to be sought & found among them, seeing he is to be sought and found in the Temple of God. Thirdly, I ask when and where those popish Antichristians begun & yet are, of whom he speaketh? Also, whether they were popish Antichristians, and not the churches of God, before Antichrist invaded and sat among them, or became to be such afterwards. If he say, they were so before, let him tell us who they were, and show that such than was their estate. If he say, they became so afterwards, let him then tell us, what they were before, whether Christians and the church of God, or not: & how long it was afterwards, ere they ceased so to be: and who they are, of whom thus he speaketh: remembering still to distinguish between Antichrist, and the Temple of God where he sitteth. Fourthly, let him remember, how ill 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. impiety, dotage, his fancy, blindness of heart, abuse of the ●ord of God, etc. If he could not endure, that he should so interpret the court of the Temple, (spoken of by john) how is it that now himself thus expounds the Temple of God (spoken of by Paul) to be popish Antichristians? If it were then impiety, dotage, a fancy, blindness, and abuse of God's word, so to expound & apply it, what thinks he it is now? Fiftly, where he saith further, that in the true church Antichrist the man of sin hath sometimes been found ranging as a wolf, but not reigning as a God, which in his own Temple he doth: First I ask, what true church it is, whereof thus he speaketh, that the man of sin Antichrist hath been found ranging therein as a wolf. Secondly, note how now he understands sitting as God, to be reigning as a God: which here before he understood to be invading and destroying. Thirdly, how that which the Apostle calleth the Temple of God, he still calleth the Temple of the man of sin, antichrist's own Temple, etc. Where in, whether he do not use fallacy, let himself consider, & others judge. Finally, touching this Scripture, & this clause thereof, how ever he oppugn what we propound, let him yet observe how others do understand and apply it. Whereof I will here give but one instance. More may be produced hereafter. M. Calvin writing upon these words, in the Temple of God, noteth this: ‘ Calv. in 2 Thes 2, 4. By this one word is their error, yea their sluggishness, sufficiently refuted, who do therefore account the Pope to be the Vicar of Christ, because he hath his fear in the church, howsoever he carry himself. For Paul placeth Antichrist no other where, then in the very Sanctuary of God. For he is no outward enemy, but an homebred or household enemy, which under the very name of Christ oppugneth Christ. But it is demanded, how a den of so many superstitions may be called the church, which ought to be the pillar of truth. I answer that so it is called, not because it retaineth all the qualities of the church, but because it hath somewhat remaining. Therefore I acknowledge it to be the Temple of God, wherein the Pope ruleth, but profaned with innumerable sacrileges. Calv. in 2 Thes. 2.4. And thus do other the best writers both old and new understand this Scripture, of the Church of God, So as his opposition is not only against us, but in deed against the best writers in all ages. And hitherto of the first consequence, which I inferred upon the understanding of this Scripture aforesaid, which more specially concerneth the Papists, and others likewise minded 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 will follow, that Antichrist should sit in the church of God, and that therefore he is there to be found, and doth not wholly take away 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, Neither did the Devil take away wholly every truth and ordinance of God from among the heathens: but they retained many rites of Gods worship received from their Fathers, as ‘ Animad. p. 70. before is noted. But why now saith he not that the Devil took not away wholly the church of God from among the heathens? Why leaveth he out this clause, which he saw I mentioned about Antichrist, that he takes not away wholly the church of God, etc. Is it because he can find no answer, and yet will not yield to the truth: and therefore rather than he will not oppose, useth these shifts and sly conveyances: thinking that his followers will not observe these sleights of his. How ever it be, let the reader observe, that himself seethe the heathens have not the church of God, as the church of Rome, where Antichrist sitteth hath: and that therefore fetching his answer from the heathens, he doth wholly leave out this clause of the Church of God, which they have not among them in their estate: and so in deed gives us the cause, whiles he would seem to oppugn it. And whereas he saith, the Devil hath not taken away wholly every truth & ordinance of God among the heathens: it is nothing to the purpose, seeing they are not the church and people of God, under his covenant: neither do so enjoy any of them. Take an instance in one of the particulars which he mentioned before, where he said, that the heathens retain baptisms or washings among them: yet when any of them leave that estate, and come to the faith and church of Christ, they are to be baptised into the Lord's name, and to receive the seal of his covenant given to his church, which they had not before. But so may not be done, with those that have received baptism in the church of Rome, or any other apostate churches, when they leave such estate: because they are already baptised into the name of Christ, and have in those Churches received the seal of God's covenant, which the heathens have not: As I have showed ‘ Pag. 27, etc. here before more particularly. And this is always a sure ground and firm rule to be observed, The Lord showeth his word unto Jacob, his statutes and his judgements unto Israel: He hath not dealt so with any nation: and as for his judgements, they have not known them. Psal. 147, 19, 20. That which (he saith) he noted here before, is ” Pag. 94, etc. before answered: whither I refer the Reader. And where he saith next, that the Devil and Antichrist, so much as in them lay, and as stood with the safety of their deceitful kingdom, have sought wholly to take away the church and truth of God, and to put lies in the place: this is against himself: both implying that it was not wholly done (which is the thing that we say, and he oppugneth) and manifestly showing that God's goodness and power superabounded above all the malice and iniquity of the Devil and Antichrist: which therefore we should all observe with thankfulness to God, & not obscure or oppugn, as the Anabaptists & this man doth, what they can. Besides that God's goodness and power did yet more appear, in nourishing the woman (his church) in the wilderness, from the presence of the serpent, Rev. 12, 14. Like as before, the Lord measured the Temple and Altar and worshippers therein: which were most inward and secret to himself: whenas he gave the Court of the Temple (resembling the outward visible estate of the church) into the hands of the Gentiles, (the Antichristian apostates and persecutors) and the holy City to be trodden upon by them: which Court & City notwithstanding were still the Lords, though thus exposed & dealt with, for the time appointed. Whereabout I have noted some few things ‘ Pag. 128, 129, 130, etc. here before: which the Reader may make use off concerning this matter. Other things that might be observed thereabout, I do not now enter into, or insist upon. For the last thing, which he allegeth, out of that which I written heretofore: even in it also there is sufficient for confirmation of this matter against himself & for us, inasmuch as the apostasy of Antichrist the man of sin ‡ Answ. to M. Ja. p. 137. could not justly be accounted a mystery of iniquity, and truly said to speak lies in hypocrisy, also privily to bring in damnable heresies, and to have a show of godliness, if they did absolutely and wholly departed from the faith, and not only from some points thereof, etc. And hitherto of the understanding of the Apostles words, where he speaketh of antichrist's sitting in the Temple of God, 2 Thes. 2, 4. and of the two inferences thereupon, against the Papists & Anabaptists, etc. In all which, this man opposeth, what he can: thus choosing rather to strengthen such in their errors, than he will seem to have erred himself, or cease to oppose us thereabout. Of God's people in Babylon, spoken off, Rev. 18, 4. Next, I observed ‘ Advert. pag. 59 here again (as I had done before concerning the baptism had in the church of Rome) that which is said, Rev. 18, 4. Go out of her my people, and partake not in her sins, etc. Whereupon I inferred, that those words, my people, imply the covenant of God continued among them. For thus is the covenant taught and set down unto us in the Scripture, I will be your God, and you shall be my people. etc. This also he setteth to oppose in words, but confirmeth it in deed, though against his will. For what doth he answer? ” Animad. p. 80. These very words (saith he) are taken from jer. 51, 45. My people go out of the midst of her: where by my people, the church of Babylon is not meant; but the Israelites, etc. Very well. But are not those words, My people, the words of the covenant, as I said? And were not that people now in Babylon, the church & people of God, under his covenant? Had not that people also polluted the Temple of the Lord, and fallen into notorious idolatry, apostasy, and other iniquity, for which they were given by the Lord into the hands of the Babylonians: and were they not still the Lords church & people, his vineyard, and heritage notwithstanding? 2 Chron. 36, 14— 20. with Jer. 12, 7— 10. and 20, 4. Lamen. 1, 3, 8, 10, 14, 15. etc. Esa. 63, 10, 17, 18, 19 Is there not difference moreover to be put between the people of God in Babylon, and between Babylon itself? How else will he make this speech and case in the Revelation, to accord with that other spoken of by the Prophet: from whence (himself saith) these very words are taken: if that there be not now (as there was of old in Babylon of Chaldea) the people of God, under his covenant continued among them, in the mystical Babylon of the Beast, whether it be applied to the city of Rome, the throne of Antichrist and jurisdiction thereof; or to the apostasy of the church of Rome, wherein the man of sin sitteth and dominereth. Whereabout see more ‘ Pag. 152, 153, 154, etc. here before. And to make this matter yet more plain, observe moreover in the Prophet Zacharie, how afterward he speaking of the same matter, and same estate of the people, saith thus: Ho, ho, come forth, and flee from the land of ” Of Chaldea: which was north from jewry. the North, saith the Lord: for I have spread you abroad as the four winds of the heaven, saith the Lord. Deliver thyself, O Zion, that dwellest with the daughter of Babylon. Zac. 2, 6, 7. Where mark first, how for those words of jeremy, my people, Zacharie here hath, O Zion: and then also, how plainly his speech showeth, that Zion is in Babylon: not mount Zion itself wherein the Temple was built, which was in the land of Canaan, but the people of God, the jew, that pertained to Zion: among whom when God set his Temple there, he said withal, ‘ 1 King. 6, 13. Psal. 132, 13, 14 I will dwell in the midst of you: showing that the Temple was a token of his presence among them, & a band of the holy and mutual conjunction that was between God and them, whither they were bound to come to the worship of God, and thither to bring their sacrifices, etc. This Temple of God ” 2 Chron. 36, 14, etc. they profaned most sinfully, falling into idolatry and apostasy, and committing many other abominations, for which the Lord gave them into the hands of their enemies, who slew many of them with the sword, and captived others of them in the land of the North, in Babylon, etc. This people that had thus sinned, that was thus captived and punished, that dwelled with the daughter of Babylon: the Lord still accounteth and calleth his people, yea he esteems them to be Zion, which he chose, and where he dwelled: whom therefore (after he had a while captived and chastised them in Babylon for their sins) he calleth from thence again in his mercy. So then note here these particulars, concerning the point in hand. 1, That the people of God pollute his Temple, become apostates and idolaters, and are captived in Babylon. 2. That thus now Zion is in Babylon; & consequently the Temple of God (so to speak) the people of God the church of God, is in Babylon. 3. That yet still they are notwithstanding acknowledged by the Lord, to be Zion, to be his people, and so still to be under his covenant, though they be in Babylon. 4. That the Lord calleth them again from thence: by diverse of his Prophets, & at sundry times: as may appear by comparing together, Jer. 50, 45. and Zach. 2, 6, 7. with Esa. 48, 20, etc. 5. That when they were by the Lord thus called away from thence, yet they did not all come together at once, but some after other at several times. As namely, that some (in the first year of Cyrus) came out at the first with Zerubbabell and joshua: Ezra. 1, and 2, chap. and Neh. 7, chapped. who afterward being hindered for some time in the building of the Temple, were encouraged again to the work by the Prophets, Aggee and Zacharie. Ezra. 3, and 4, and 5, and 6 chap. In which time again Zacharie (about the second year of Darius) called upon the rest, that yet remained in Babylon, that they likewise should come out from thence: whom still he acknowledgeth to be Zion, though yet they were in Babylon. Zach. 2, 6, 7. etc. with 1, 7. and 6, 10. and 7, 1. And some also afterwards returned with Ezra, in the seventh year of the said Darius Artaxerxes, Ezra. 7, 1— 7. etc. Which is ‘ Rom. 15, 4. 1 Cor. 10, 11. now likewise to be observed about the Lords calling of his people, and their coming, out of this other Babylon: who (as the former) come not from thence together all at once, but some after other at several times: and that in such sort, as there will be of God's people yet called from thence, even then when this Babylon (the City of Rome) shall come to be burnt with fire, and to be cast down to the ground, never to rise up again any more. Rev. 18, 4. with ver. 8, etc. Whereof (by other occasion) I have spoken here also before: Pag. 138, 152, 153. and will not now further insist thereupon. Neither will I enter to speak of other things, that might here be observed: As namely, that he useth the term of the church of Babylon (speaking of Babylon in Chaldea) when either he meaneth the City of Babylon, or speaketh not according to the Prophet's speech here: but in deed useth colourable words to deceive the Reader: as if now there had been some other church of Babylon, besides the Israelites, the people of God, here spoken off. Jer. 51, 45. Also, that here he calleth the Israelites, God's lost sheep scattered there, upon the mountains and hills, whom first the king of Ashur had devoured, etc. which may be referred not only to judah, but to Israel also of the ten tribes: as may appear, by the Prophet's words, jer. 50.4, 17, 18, 19, 20. compared with 2 Kin. 15, 19, 20, 29. and 17, 3, 4, 5, 6, etc. So here then he acknowledgeth Israel to be Gods lost sheep, aswell as judah: whom ‘ Animad. p. 82. other where he denieth to be the people of God, in their apostasy. And moreover, that he saith God will receive them into covenant, whom he calleth out of Babylon, ” or, We are become as they over whom from the beginning thou bareft no rule neither is thy nam● called upon them. if they obey his voice calling them out of her: as if they were not already under the covenant of God, being his people: or as if they could be the Lords people (as here the Lord himself acknowledgeth them to be) and yet not be under his covenant. The jews themselves knew better, when they were in Babylon, and thereupon grounded their requests to the Lord, and prayed, saying, O Lord why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants sake, the tribes of thine inheritance. The people of thine holiness have possessed the land but a little while: our adversaries have trodden down thy Sanctuary. ' We are thine, thou never bareft rule over them, they were not called by thy name. Esa. 63, 17, 18, 19 And again, Thou hast hid thy face from us, and hast consumed us because of our iniquities: But now, O Lord, thou art our Father: we are the clay, and thou our potter, and we all are the work of thine hand. Be not wroth very sore, O Lord, neither remember iniquity for ever: behold, see we beseech thee, we are all thy people. etc. Esa. 64, 7, 8, 9 These and the like things I omit further to treat off. That which is said already, is enough to clear the matter sufficiently. But seeing there is reference here to the alleging of ‘ this Scripture before; where also I insisted upon these words (My people,) about the Baptism had in the church of Rome, etc. there is a point or two of weight to be observed thereabout, which being not spoken off before, and fitly pertaining to the matter now in hand, I can not therefore omit here briefly to touch them. Thus than it is: Among other reasons touching the baptism aforesaid, I used this: The Baptism had in apostate churches either is a seal of the covenant of God, or not. If it be a seal of the Lords covenant, then sure it is true baptism. If it be not, then see what great things will follow thereupon: As first, that they which have no other baptism but it, † This clause he passeth over, in his answer. Animadv. p. 71. have not the outward baptism that sealeth unto them the covenant of God: and therefore must with the Anabaptists get another, that they may be assured they have the seal of God's covenant of grace and salvation. Secondly, that there neither have been nor shall be in Babylon any of God's people under his covenant: which is contrary to that is written, Rev. 18.4. where the Lord showeth that he hath his people, whom by the words of his covenant he calleth thence, saying, Come out of her, my people, etc. * This also he neither mentioneth nor answereth. And if these men will say, that themselves are not of such people there spoken unto, then let them tell us, when and how they came under the covenant of God: and let them also show it without stablishing their own righteousness of works thereby. Thirdly, that the baptism now had in apostate Churches is not answerable to the circumcision had in the apostasy of Israel: For that circumcision (though had in apostasy) was true circumcision, ” All this which here followeth to the end, he includeth in an etc. and a seal of the Lords covenant, to his people, and therefore needed not to be renounced or repeated. But the Baptism now had in the apostasy of the church of Rome, they say is not true baptism, and so not a seal of the Lords covenant to his people now, as the other was then: therefore it must be renounced, and another that is true obtained. And thus again in this they make themselves (and would make us) strangers from the policy of Israel, as in the point of government also was observed. Neither will it now help them to allege those Scriptures, or the like, as we have produced heretofore against the Anabaptists, to approve the retaining of our baptism had in Apostasy, without renunciation or repetition thereof: as namely, 2 Chron. 30 ch. compared with Exo. 12, 48, 49. Gen. 17.10— 13. Levit. 26.14— 44, 45, 46. Deut. 4, 25— 31. 2 King. 9, 6. and 13, 23. Psal. 78, 9— 38. and 89.30— 34. Ezech. 16.44— 63. & 43, 7, 8, 9 2 Thes. 2.3— 8. Rom. 11, 2— 5. & 15.4. etc. For now it will be answered them, that in Israel's apostasy they kept circumcision, which needed not be repeated, seeing it was true, and sealed God's covenant unto them: but that these cannot so plead for the baptism had in the apostasy of Rome, because themselves say, the baptism of the church of Rome is not true baptism, and so not the seal of God's covenant to them which have no other but it. Whereunto what they will answer, let them bethink themselves. And let them show us, by what Scriptures they can approve their standing now, who wittingly & willingly remain without true baptism, to seal unto them the covenant of God in jesus Christ. Advertis. pag. 56, 57, This was part of my answer to these men's Articles concerning this matter. Whereunto what answer this Opposite returneth again, may be seen in his Animadver. pag. 71, 72. Where now by this occasion I thought it not amiss, here to wish the reader to observe, how this man being not able sound to answer these particulars, shifts so about them (after his manner) as some of them he neither mentioneth nor offereth to answer at all, though they be special points of weight, which should not be omitted, neither would be, if he could find answer thereunto. For example, this for one, If the baptism had in apostate Churches be not a seal of the covenant of God, than they which have no other baptism but it, have not the outward baptism that sealeth unto them the covenant of God, and therefore etc. And this for another, That if God have not now his people, that are under his covenant (though yet remaining in Babylon) and that themselves also were such heretofore, as there are spoken off, that then they would tell us, when, and how they came under the covenant of God: and show it also without stablishing their own righteousness of works thereby. Whereunto let the Reader see, if he give any word of answer, but passeth it by, both unmentioned and unanswered. Other such things let the Reader himself observe here and other where. And now that by this occasion I manifest these shifts and sleights of his: let his followers get of him (if they can) a sound answer to these particulars hereabout. 1. Seeing he denieth the baptism had in apostate churches, to be the seal of God's covenant: that therefore he would show, when & where himself and they received an outward baptism, that sealeth God's covenant unto them, etc. 2. That he would show, whether they were under the covenant of God, before they were baptized; or came under it since. If before, whether then both their parents and themselves were not under the covenant of God, which the Lord hath continued in apostate churches, notwithstanding the defection thereof. If since, when & how they came under the covenant of God: And where they received baptism, (the Lord's sign of entrance into his covenant) since they came under it: Or where ever they find in the Scriptures, that God ordained that men should first be baptised, afore they be under his covenant: Or that the people of God have so walked, etc. 3. Seeing he yieldeth not, that now there are in Babylon the people of God, under his covenant; nor that themselves are such, whom the Lord hath called from thence: let him moreover in this respect tell both when & how they came under the covenant of God: and let him show it also without stablishing their own righteousness of works thereby: like as the Anabaptists do, in this behalf. 4. That he speak now also (being better advised then heretofore) whether the Baptism received in the Church of Rome and other apostate Churches, be answerable to the circumcision had in the apostasy of Israel, yea & of judah also. And whether that Circumcision than were not, and this Baptism now be not, the Lords sign and seal of his covenant of grace, etc. Or if not, how then they can either sound answer the Anabaptists; or conscionably approve their own standing, who wittingly and willingly remain without the Lords sign of true Baptism outwardly received, to seal unto them God's covenant of grace in jesus Christ: And finally, how they can come to the Lords table, without the Lords sign of Baptism first outwardly had, but that they must needs fall into high transgression against God; and profanation of his holy things; to the provoking of his wrath against them more and more, till they repent and amend their ways. And that also the more, seeing they have had so long and often warning thereof given unto them. These things (if they can) let them get him to answer by the word of God, sincerely and sound; if they will walk conscionably herein, as they ought to do. To us, they may see, he cannot answer them: but with sleights & evasions puts them of: persuading the Reader that nothing is proved by us, when any may see that nothing in deed is answered by himself: but that sometimes he passeth by things wholly which should specially be insisted on and answered; sometimes where he would answer, cannot find any, but with glozing speeches caries away the Reader what he can; and sometimes brings that (as he thinketh) against us, which (being well observed) is in deed for us, and against himself. As may be seen in the last points now treated off: besides the like in other here noted before, and that may be observed throughout his treatise. And hitherto of this point, concerning God's people, and their being under his covenant, even whiles they are in Babylon. Rev. 18, 4. Of Israel heretofore, and Christian Churches since, being in Apostasy and Defection. A further declaration hereof I took ‘ Advertis. p. 59 from the example of Israel. For having alleged, that those words, My people, imply the covenant of God, which is, I will be your God, and you shall be my people; I annexed thereupon, And so is Israel often called the Lords people, and is thus spoken off in the time of their apostasy, by the Prophets: 2 King. 9, 6. and 13, 23. 2 Chron. 30, 6— 9 Hos. 4, 6— 12. and 5, 4. and 14, 2. Amos 7, 15. and 8, 2, etc. Whereunto this opposite not finding what to answer ‘ Animad. p. 81, etc. betaketh himself to his wonted shifts and evasions, and thereupon answereth, that we prove not the Question. Where let the reader judge, whether the point in hand touching that phrase of God's people to imply the covenant of God, be not proved by the example of Israel, and the Prophets use of that speech concerning them. And that so plainly, as this man himself is glad to pass over the Scriptures here alleged, without insisting thereon. Moreover, the question here in hand being, concerning the Temple of God, spoken off 2 Thes 2.4. whereabout I alleged also that term and estate of the people of God, spoken off Rev. 18, 4. he keepeth not hereunto, as he should: but fleeth to Babylon, there to seek some evasion, if he could. Of this wonted course of his in not keeping the Apostles words (the Temple of God) whereabout our question is, but in stead thereof using the terms of the Antichristian church, Babylon, and the like, I have spoken ‡ Pag. 144. here before: & need not repeat it. As also of the term * Pag. 129 Gentiles: by the sound whereof he would now carry away the Reader, whenas heretofore (in ‘ Def. against M. Sm. p. 12, 13, 14, 15. the very place here cited by himself) he could distinguish between these Gentiles, and the Court of the Temple here spoken off: Rev. 11, 2, 9, 18. Where likewise there is * Rev. 11 ch manifest reference made (in diverse respects) not only to Israel, but also to judah: Which may assure us, that these are true & fit types also of the things here spoken of, concerning the church of Rome and other churches in apostasy and defection. For which see here before, pag. 127, etc. And still remember, that the very term of the Temple of God, 2 Thes. 2, 4. & Rev. 11, 2. besides all the other things following in the same chapter, teach the same thing undeniably. For which also see before, pag. 124— 127. etc. His next answer is touching Israel itself: where he laboureth to disprove, what I alleged concerning them out of the Prophets: but yet meddleth not with the Scriptures, which I cited hereabout, and which are well to be observed about the point in hand: besides that in his discourse (after his manner) he useth what other shifts he can, and falleth into sundry errors, & great abuse of the Scriptures, as I have more largely showed ‘ Pag. 96. 97, etc. here before, treating of this matter, and of some special things concerning Israel, which here he insisteth on more particularly. To which therefore I refer the Reader. And having now entreated already so largely both of Israel, and the church of Rome, & other churches in apostasy and defection, as the Reader may see I have done: I shall not, for the residue of his treatise, insist upon every particular from point to point. For so I might write many books & volumes thereabout. And in this I have already written much more, than I thought to have done, when first I began it. For the rest therefore of his discourse, it shall suffice to note a few (of the many) errors, evasions, contradictions, and other such stuf, wherewith his treatise aboundeth throughout: leaving it to the Reader to esteem of them and the like, which he may observe himself, as he shall find them for to be. Errors, evasions, contradictions. etc. 1. That the Temple of God, spoken off by the Apostle, 2 Thes. 2, 4. is no more God's Temple, Animadv. p. 82. etc. than were jeroboams Idol temples in Israel, and Bells Temple in Babylon. Animadv. pag. 82. yet he told us but a little before, that it was to be understood of God's church and people, invaded and destroyed by Antichrist, as the heathens of old dealt with jerusalem and the dwellers therein. Ibid. pag. 80. Pa. 83, & 84, etc. 2. That he maketh not only Babylon, but the Beast himself, and the Church to be all one. Whereas the Scripture teacheth us again and again, to distinguish between Babylon, and God's people in it; between Babylon, and Zion in it, etc. as I have showed here before, out of Jer. 51, 45. and Zach. 2, 7. compared with Rev. 18, 4. & between the Beast that is the man of sin, and the church or Temple of God, where he sitteth and tyrannizeth, etc. 2 Thes. 2, 3, 4. with Rev. 11, and 13 chapped. Pag. 84 & 85, etc. 3. That whereas I observed a twofold consideration of the estate of the church of Rome, and of Israel heretofore: one in respect of the truths and ordinances of God still retained among them; another in respect of the mixture of their own inventions & abominations withal: in regard of the one, to hold and acknowledge the truth and church of God there, * This cause he omits. against the Anabaptists; in regard of the other to consider and observe their apostasy and Babylonish confusion, against Antichrist, etc. he doth not only not yield unto it (which thing alone is to much strengthening of the Anabaptists in their erroneous opinions and courses) but he blameth and oppugneth the comparing of the church of Rome with Israel: saying, They do but roll the first stone, saying the same things, comparing antichrist's church with Israel, whereas the holy Ghost compareth it with * Rev. 11, 2, 8. & 17 5. the Gentiles, even the most vile, the Sodomites, Egyptians, Babylonians, and heathen Romans, Pag. 84. The like he hath again in, pag. 85, and often in his treatise. Where mark, not only how he strengtheneth the Anabaptists hands, but useth also the Anabaptists language and answer. When M. Clyfton, to approve the retaining of baptism received in the apostasy of our forefathers, alleged the example of circumcision received in the apostasy of Israel: M. Smith then opposing, returned this answer, ” M. Sm. charact. of the Beast. p. 48. that the apostasy of Antichrist is deeper than the apostasy of Israel: for first (saith he) Antichristians are not called Israelites, but Babylonians, Egyptians, Sodomites, Gentiles, in the Revelation: whereby the holy spirit of wisdom giveth us to conceive, that he doth account the apostasy of Antichrist equal to Paganism itself, yea to the very worst kind of Paganism. etc. Now let the Reader compare these together: and then let him consider whether M. Ainsworth do not in deed plead the Anabaptists cause: and that also after their manner, and almost with their very words. As touching the point itself, I have ‘ Pag. 129 135. etc. already out of the Scriptures showed, how the word Gentiles may here be understood, which I need not repeat. Yea M. Ainsw. himself showeth * Anno● on Psa. 59.6. & 54, 5 otherwhere (though now he forget it) that by this term of the Heathens, David understandeth the jew, that were wicked and persecutors, etc. Psal. 59, 5. And the Prophets often compare ‘ Esa. 1, 10 Jer. 23, 14. Ezech. 16, 3, 45, 46. etc. Hos. 12, 7. Amos 9, 7 the Jews to them of Sodom and Gomorrah, to the Canaanites, Ethiopians, Philistines, Syrians, etc. Will he therefore conclude hereupon, that they were not the Church and people of God? Not to speak, how the Scripture also describing the iniquity of Antichrist, & the estate of the Church of Rome, and other Christian churches in apostasy, hath reference often to the estate of judah and Israel: as I have showed more largely ” Pag. 127. etc. here before. Which alone is sufficient to convince both M. Ainsw. and M. Sm. answers, and the Anabaptists errors hereabout. 4. He grants, that in Paul's time, the church of Rome was set in the way of God, and soon after fell into apostasy. Pag. 84. Pag. 84. & 85. And yet in the next page he saith the ordinances of God which are still retained in that church, are stolen; as when a thief steals a true man's money. Pag. 85. Wherein he contradicteth himself, & hardeneth the Anabaptists. And is (in some respect) as if he should say, when an honest man having money in his purse that is truly gotten, becometh afterward a thief and stealeth some goods of other men's: the money which he had before and still hath, is stolen money, because the other goods are ill come by, which he getteth afterward by unlawful means. Or rather thus, as if he should say, that when an honest woman becometh an harlot, now all the goods which lawfully she had before & still retaineth, are stolen goods. Thus if he were the judge, she should be condemned not only of adultery, but of theft. And note moreover, that when a thief repenteth, he may not keep but must restore again all the goods he hath stolen. Accordingly then by his doctrine, if the church of Rome should repent (as judah often did) of her adulteries; and when any of that church now do repent, and forsake that apostasy: they should not retain the baptism & other ordinances of God, which that church hath: but should presently part with them, and no longer keep them, seeing they are stolen goods. How could you ever be thankful enough to M. Ainsw. (O ye Anabaptists) for thus pleading your cause, if your opinions were good, and his arguments and answers sound thereabout. Pag. 85. 5. The like error and iniquity he falleth into again, while he matcheth baptism & the other ordinances of God retained in the church of Rome, with the feasts, worship and sacrifices of the heathen ( ” Ephes. 2, 11, 12. who were without Christ, being aliens from the common wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world) yea matcheth these things moreover with the Devil himself, being transformed into an Angel of light. Pag. 85. What miserable assertions are these, and merely anabaptistical? Certain it is, that the apostasy of the church of Rome, and iniquity of Antichrist is extremely sinful: yet always we should remember in cases of apostasy (as in Israel and judah) to put difference between the ordinances of God that still are retained in such estate, and the inventions of men that are taken up of themselves and mixed withal. Which this man not regarding, though it be showed him: while he would shun the gulf of Popery, runs his leak bark upon the rocks of Anabaptistrie. P. 86— 92. 6. He maketh a large discourse touching Israel: wherein he hath many truths: which we also hold and urge. But yet notwithstanding he hath also some sleights, errors, & contradictions mixed withal: Whereof take these for instances: I. That setting down my words, he omitteth some special clauses of weight: As namely, when I speak of ‡ Advert. p. 60, and 61. a double consideration about the covenant of God made with his people: I declared it thus, * These clauses he omitteth, Animadv. pag. 86. one in respect of the Lord himself, on the one part; the other in respect of the people taken into covenant by him, on the other part. Deut. 26, 17, 18, 19 judg. 2, 1, 20. And again, that in these two respects * These clauses he omitteth, Animadv. pag. 86. (sometimes having reference to God, sometimes to Israel) may there many things be observed to be spoken diversely. Pag. 87. etc. II. That he oppugneth this diversity of consideration hereabout: whereof I have spoken sufficiently ‘ Pag. ●6, 111, etc. here before: Which double consideration, whether it be not necessary to be observed, for the right understanding of the Scriptures, and the estate of Israel and other churches, let the wise of heart judge. As also, whether he do not in some things speak so about the covenant, as may establish the righteousness of works in some respect. Always remembering, that the covenant of God, whereof we speak, is this, that the Lord said to Abraham, I will be a God unto thee, & to thy seed after thee. And again, I will be your God, and you shall be my people. Gen. 17, 7. & 22, 18. Hos. 2, 23. Zac. 13, 9 with Act. 2, 39 & 3, 25. Rom. 9, 25, 26. etc. III. That the typical estate of Israel, is our ensamples. 1 Cor. 10, 6, 11. Which, Pag. 87. when we observe or allege, he setteth himself to oppose it, he will not admit it, he excepts against it, etc. But for himself, he will use it, he will insist upon it; no man more: as in all his writings may be seen. And if he may do it, may not we also? Came the word of God out from him? or is it come to him only? 1 Cor. 14, 36. FOUR That he pretendeth and pleadeth as if he would persuade, Pag. 88 that God broke the covenant on his part with Israel, when all the tribes were together, Pag. 88, etc. and yet afterwards in the same page saith, that whiles Israel was one, they continued God's Church. Pag. 88 V That he shuffles together the estates of Israel, Pa. 88, 89, 90, & 91. when they were one body, and when they were rend in two: Also, whilst Israel was in the land and presence of the Lord; and when they were cast out of his house and presence. Which I have showed ‘ Pag. 70, 71, 78, 101 etc. here before: and which the Reader may here again observe, if he do but note the Scriptures which now he citeth, and the cases spoken off, and the times wherein they fell out. As namely, the things spoken off, in Deut. 1, and 2. Exod. 34. Judg. 1. and 2. Animadv. p. 88 89, 90, 91. Num, 14, etc. when they were all together. And 2 Chron. 11. and 15. and 25. and 1 King. 13. Hos. 4. and 5. and 8. and 11. Amo. 9, etc. when the ten tribes had left judah: as also whiles yet they were in the Land. And finally, 2 King. 17. with Hos. 1, 9 and 2 chap. Jer. 3, 8. etc. which speak of the estate of Israel, when they were cast out of the land, as out of the house and presence of God, and had the bill of divorce given them, that is here spoken off, etc. Which places, times, and cases, how he confoundeth, the Reader may observe; and how needful it is to distinguish them, may appear by the things themselves as I have showed more largely heretofore: pag. 70, 78, 101, etc. to which I refer the Reader. Whereunto now I annex this, that among other things, Pa. 82, & 91. the place in Hos. 1, 9 which he cited before, and here again, might have taught him better to consider hereof: both in respect of the several times of the birth of the children there spoken off, whereof that of Loammi, not my people, was the last; & because the Lord doth there expressly use a word of the future tense (I will not be † or, your God: or for you, etc. yours) showing that their case should afterward come to be otherwise, then now it was as yet, while these types and prophecies were given them, and while as yet they were in the land. Of which also, see more here before, pag. 77, 78. etc. VI That he saith, if we cannot prove Babylon in Chaldea to be God's church, Pag. 92. when the jews were there captived, jer. 50. and 51. we shall never prove the Temple of God spoken off 2 Thes. 2, 4. to be Gods true church. For about this, is our question and reasoning: how ever he please still to term it, the Synagogue of Satan, etc. Of which, see here before, pag. 124, 143, 144. etc. And this Babylon (he knoweth) was then merely an heathenish City & people, whereas the Temple of God here spoken of, himself acknowledgeth † Animad. p. 80. otherwhere to be understood of the church and people of God, answerable to jerusalem and the dwellers therein. Animad. p. 80. 7. That where I spoke * Advert. p. 62. of the word Church, being taken sometimes more largely, sometimes more strictly: which about the question (concerning the church of Rome) may likewise be observed: he omitteth ” Animad. p. 92. this point, and doth not so much as mention it: whether not willing to meddle with it, or not regarding it: whereas other both learned and godly men do observe and note it. Keckerman writing of the church, saith, The church is taken largely, or strictly. The Church largely taken, is a company of men, that profess Christ to be their King, Priest and Prophet. And touching the Church thus taken, there be these general rules. I. The Church is of those things, which have one name, and diverse significations, or, where diverse things are signified by one word: which cannot be comprehended in one essential and general definition. 2. But the profession of the doctrine of Christ & acknowledgement of his Prophetical Priestly and kingly office, generally and howsoever taken, is the form of the church largely considered. 3. Thus therefore the Church being taken, containeth even the reprobate and hypocrites, as members: to wit, so long as they profess Christ the Prophet, Priest and King any manner way. Keckerman. System. Theolog. l. 3. c. 6. p. 370. 8. Where I observed † Advert. p. 62, 63. a double regard, that may be had of apostate Churches in all ages, according as they are considered and spoken of, in comparison with other people of diverse sorts. As namely, that Israel in apostasy, being compared with the Syrians, Philistimes, Moabites, and other nations are called & ought to be accounted the people of God, who have the only true God for their God, etc. 2 King. 5, 8, 15, 17. and 9, 6. etc. But being compared with judah, which ruled with God, & was faithful with the Saints, she is called an harlot, not the wife of God, but an whore, committing adultery, & compassing God about with lies & deceit, etc. Hos. 2, 2, 5. and 4, 15. and 5, 3, 4. and 9, 1. and 11, 12. etc. And in like manner, that the Church of Rome in apostasy, being compared with the jews, Turks, and Pagans, they are and aught to be accounted Christians, and the Temple of God. Where also is verified that which the Apostle spoke of antichrist's sitting in the Temple of God, 2 Thes. 2, 4. not the Temple of jerusalem, as some to turn away the truth, have imagined) but the Temple of Christians, the church of God, brought to the faith of Christ, and professing to be Christians: as may appear by these Scriptures, and the like compared together. 2 Thes. 2, 4. with Ezech. 43, 7, 8. Zach. 6, 12, 13. Eph. 2, 11— 13, 19, 21. 2 Cor. 6, 16. Rev. 11, 19 * This clause he omitteth. and as it is also understood by all sound writers both old and new. But again, being compared with the ancient Church of Rome and other primitive churches, in the Apostles times, and such as now walk in their steps and in the good & old way, ruling with God, and abiding faithful with his Saints: she is called and is to be esteemed an harlot, the great who●e, the mother of the whoredoms and abominations of the earth, believing and speaking lies in hypocrisy, giving heed to seducing spirits, and having pleasure in unrighteousness etc. Rev. 17. 1, 5. 1 Tim. 4, 1, 2, 3. 2 Thes, 2, 3— 10, 11, 12. And that thus there being in diverse respects) a double consideration had of the Church of Rome now, as of Israel heretofore, it will appear 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 alive, in diverse respects, 1 Tim. 5, 6. * These also he mentioneth not. And of the jews, that they are enemies in one respect, & yet beloved in another, Rom. 11, 28. So john Baptist is Elias, & is not Elias, in diverse respects. joh. 1, 21. with Matt. 11, 7— 14. & 17, 10— 13. judas is an apostle, & yet a devil. Mat. 10, 2, 4. with joh. 6, 70. The jews are the children of Abraham, & yet the children of the devil: joh. 8, 33, 34. As the Prophets also called the jews, 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, jacob & Israel, & so a true seed & people of the Lord. Esa 1, 4. & 5●, 3, 4. with 41, 8. & 45, 19 & 58, 1. Hos. 2, 1, 2. & 4, 15. Esa. 63, 16, 17. & 64, 9 jer. 31, 36, 37. Hos. 4, 6, 12. & 5, 4. & 14, 2, 3, 4. And endless it were to recount the many speeches & 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. joh. 1, 18. and 2, 3. Christ was put to death in the flesh, but quickened in the spirit, 1 Pet. 3, 18. Abraham is unrighteous in himself, but righteous by faith. Rom. 4.3.5. The Apostle Paul, and all the regenerate serve the law of God, and the law of sin: the one with the mind, 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 jew is a true man and an Israelite, but a corrupt diseased man, to be put and kept out of the host of Israel, till he be clean. 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 den of thieves. Mat. 21, 13. The Emperors of Rome, of Babylon, & the other nations are kings and higher powers ordained of God. Rom. 13, 1. with Rev. 17, 10. & Dan. 7, 17. yet are they also in other respects Beasts, Lions, Bears, Leopards, etc. 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. Ainsw. coming to answer, and treat of this double regard aforesaid, ‘ Animad. p. 92, 93, 94, 95, 96. setteth himself to except and oppose, what he can: & finding the light of the truth herein to be so evident as it is, is driven diverse times to yield unto it: which yet he doth in such sort, as even then also he ceaseth not to except and oppugn after his manner: as the Reader in his treatise may observe. Now how needful & profitable the consideration of this double regard is, both about this and other questions in religion, I leave to the judgement of such as are of judgement and indifferency: and that it may the better be considered of, I have here again set it down, as I did heretofore. Whereunto I will now (having this occasion) annex this moreover, touching Israel, about the point in hand: That when jonah was commanded by the Lord, to go 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 Israel: where the Lord dwelled with his people. Piscat. in jon, 1, 3. And that jonah prophesied in Israel, among the ten tribes, appeareth by 2 King. 14, 23, 24, 25, 26. and was himself of Gath Hepher, a town of the tribe of Zebulun, 2 King. 14, 25. with Josh. 19, 10, 13. Now by this may appear, that Israel (being compared with other nations, as I noted before) had another consideration & estate in the account of God and his Prophets, than those nations had. Tarshish, whither jonah now would flee, is out of the presence of the Lord: as the phrase is here used and understood. Israel, from whence jonah fleeth, is in the presence of the Lord. And so it is said in the history, the Lord was gracious unto Israel (speaking of the ten tribes) and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaak, and Jacob, and would not destroy them, neither cast he them from his presence as yet. 2 King. 13, 22, 23. As the same phrase likewise is used touching judah, that through the anger of the Lord it came to pass in jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon. 2 King 24, 20. Jer. 15, 1. Whereupon Piscator also compareth this phrase with the like speech in Moses, where Cain said unto the Lord, from thy face shall I be hid: (Scholar in Gen. 4, 14.) as M. Ainsw. himself doth, with 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 speech to Amaziah, where he calleth the land of Assyria a polluted land, in respect of Israel. Amos 7, 16, 17. And yet in other respect, the land and people of Israel, not only of the ten tribes, but of judah, & all the tribes of Israel 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 diverse other things, that may hither be referred, I have spoken here before more particularly. Pag. 61, 62. and 114, etc. Now before I proceed to other things, it will not be amiss to show what some others have observed about this matter, concerning a diverse consideration of the church: And namely, what Keckerman (whose judgement I showed here before) writeth further thereabout. The church [saith he] largely taken is again considered, either distinctly with opposition to the heathen, or collectively in respect of Christians among themselves. The Christian church, if it be loo●ed upon distinctly in opposition to the heathen, is the company of all those, which profess Christian religion (or the name of Christ) in what manner soever, and separate themselves from the Turks and Pagans. And thus are all heretics, schismatics, and Arians, Papists, Anabaptists, and such li●e, referred to the Christian Church. But in respect of Christians distinguished among themselves, the Church largely taken, is that which worshippeth Christ with a more pure or sincere profession of doctrine and the Sacraments. And thus our Church gathered in France, England, Scotland, Low countries, County. Palatine of the Rhine, and other where, is called ” That is, of right faith or sound religion. the orthodox Church: and yet with a certain large extension: because not all who profess our right or sound religion, are elect, but there are also not a few reprobates and hypocrites withal. Therefore must we discern and distinguish these degrees even in this large signification of the Church: Namely, that it is either most large, or somewhat stricter: or finally the most strict, of which we will now treat. The Church taken strictly and properly, is the company of those men, whom God the Father hath from everlasting chosen to eternal life, and in time effectually calleth them by his spirit, & gathereth them into the communion of his Son jesus Christ, as being the true Prophet, Priest, and king, or head: and together also into a mutual union of faith and love among themselves. Hitherto Keckerm. in his System. Theolog. l. 3. cap. 6. p. 372, 373. This I thought here to insert, being such as may be of good use, for the better consideration of the Church, in diverse respects. Now I will proceed to note a few more of this opposites evasions, and errors, etc. Animadv. p. 93. 9 Where he saith, the Turks acknowledge one God, and Christ to be sent of God with his Gospel, and to be the breath (or spirit) of God: what is this to the purpose, seeing they do not acknowledge jesus to be the Christ, the Son of God made man, that died for our sins, etc. as the church of Rome professeth, and diverse of that Church have died in testimony hereof, against the Turks and Moors, etc. To make it yet more plain, doth he think that the Turks make such profession of Christ, whereby any of them are saved in their estate? And again, doth he think that none of the Church of Rome are saved by the faith of Christ, which they hold and profess in their estate? Not to speak of the church of England, of which also, how these men esteem, is not unknown. 10. Likewise, when he saith, The Turks and ●agans are in some things to be justified, Pag. 94. in comparison of the church of Rome: how frivolous is this, and not to the purpose, for the point in hand? Saith not the Prophet, that jerusalem became so exceeding sinful, as she justified Samaria, & Sodom, in respect of themselves, and that they were more righteous than she? Ezech. 16, 46— 52. Also, that the backsliding Israel justified herself more than treacherous judah. jer. 3, 11. Yea Christ saith, it shall be more tolerable for tire and Sidon, & Sodom, in the day of judgement, then for Chorazin, Bethsaida, and Capernaum, where Christ lived, preached, & did miracles himself. Matt. 11.20— 24 Shall we therefore think, that jerusalem and judah, Chorazin, Bethsaida, & Capernaum, were not the cities, churches, and people of God? Yet such reasons and arguments this man bringeth us. 11. Erroneous also it is and anabaptistical, that he saith, Ibid. The Temple of God, spoken off 2 Thes. 2, 4. is no more the Church and Temple of God, than the Devil which appeared to the witch at Endor, was Samuel, 1 Sam. 28.14, 15, etc. Also where I compared Ezec. 43, 7, 8. with 2 Thes. 2, 4. that this is not fit, but that the type should be set from Bells Temple in Babylon, where the vessels of Gods true Temple were holden captive (Dan. 1, 2.) or from the Samaritans Temple builded by Sanballat on mount Garizim, whither the apostate and wicked Jews used to flee. Joseph. Antiq. Jud l. 11, c. 8. For let him speak, was the Devil Samuel in deed? was Bells Temple, or the Samaritans Temple, God's Temple in deed? as himself said erewhile, that the temple of God spoken off 2 Thes. 2, 4. is to be understood of God's church and people, answerable to jerusalem and the dwellers therein. Pag. 80. Besides that he knoweth how Augustine saith (in the place here before cited by himself) that the Temple of any Idol or Devil, the Apostle would not call the Temple of God. August. de civet Dei. l. 20. c. 19 12. Where I alleged Zach. 6, 12, 13. Ephe. 2, 11— 13, 19, 21. 2 Cor. 6, 16. Pag. 95. Rev. 11, 19 and compared them with 2 Thes 2, 4. to show, that by the Temple of God here, the Scripture understandeth not the Temple of jerusalem, but the Temple of Christians, the Church of God: he turns away from the point in question, what he can, & discourseth on things agreed upon by all. But to put him from his shifts, let him tell us plainly, when Paul saith, the Temple of God hath not agreement with idols, 2 Cor. 6, 16. if yet there be idols set in the Temple of God, (as was in the time of Manasseh, Antiochus, and others) whether now it cease therefore to be the Temple of God, or not. The Scripture showeth that it is the Temple of God notwithstanding, as I have noted before out of the history and Prophets. 2 King. 21, 7. Jer. 50, 28. Ezec. 8, 5, 10, 16. Dan. 11, 31, 38. This is the point, whereunto he should keep, if he would answer to the purpose. 13. And again extremely erroneous and anabaptistical it is, Ibid. that he saith the Church of Rome hath not * Such is his opinion also touching the baptism of the church of England. the true baptism, the one baptism, spoken off, Ephes. 4, 5. If this be true, what outward Baptism then have these men themselves? He saith, not a true one, not that one baptism spoken of Ephes. 4, 5. And what remaineth then, but that they must needs become Anabaptists, and get another outward baptism then that they have, if they will walk conscionably: and that in the mean time they profane the Lords table, and all the holy things of God usurped among them? So either they must leave their Anabaptistical opinions, or admit of Anabaptistical courses. Let them choose, which they will. And if they will not become Anabaptists, let them tell us, whether (in diverse respects) a double consideration may not be had of the church of Rome as of Israel heretofore, yea and of judah also: so as in one respect it may be said, there is the Church of God or a true Church there (to wit, as the Temple of God, and his people is there) and that in another respect, there is an apostate or a false Church there (namely, as Antichrist sitteth therein, with his apostasy, opposition, exaltation above all that is called God, etc.) & whether moreover it be not good & needful in such cases to observe how the Scripture speaketh diversely of things in diverse respects: whereof I gave sundry instances. Against which though he would seem to except what he can, yet he doth directly yield unto it: and that so, as himself affirmeth here, † Pag. 96. that things are often in the Scriptures spoken in diverse respects, without observing whereof, men shall err infinitely. Which whether he have not done, in his plea about the Baptism and Church of Rome, let himself consider, and others judge. 14 Whereas for a conclusion, I inferred, that if the things aforesaid & the like, about apostate churches, and the mixture of man's inventions with God's ordinances in apostasy, be distinctly and carefully regarded, they may be (through the mercy of God) some good means to stay people from Anabaptistrie and other ill courses, by the consideration of the things that are to be observed on the one hand: and to bring men more sound to separation from the apostasy of Antichrist, by the consideration of the things to be observed on the other hand. (Advertis. pag. 65.) this he ‘ Pag. 92, & 97. passeth by: which both he and his followers had need to regard otherwise, then hitherto they have done, if they will walk sound & sincerely in the truth, as they ought to do. 15. And whereas I noted, that I had observed and written somewhat tending this way, long since: as may be seen in the Answer to M. Ja. p. 7. where I spoke of a double consideration of Christians, in one respect, true, and in another false: etc. himself knoweth, that then both he and his followers could well like of this manner of speech & distinction touching the same persons in diverse respects: whereas now if like speech be used in some other respect or occasion, they can make no end of their outcries & evil dealing by word & ” P. 76, to 97. besides his letters etc. writing thereabout. If there were no other thing in them, but this their dealing, they might hereby consider with themselves, that somewhat doubtless is amiss with them now, otherwise then heretofore. But they know, we are acquainted with other things beside, concerning them. 16. Moreover, whereas I noted, that in the book aforesaid, I had also written of salvation now had in the church of Rome (Pag. 13, Pag. 97. and 47.) which necessarily implieth, the people of God, and his covenant to be there: because that whosoever are saved, they are the people of God, and under his covenant in Christ: he finding no answer or cavil hereabout, saith now here, that they deny not, but there may be of the elect in all false Churches, even as Satan hath his reprobates in the true churches: And that he holds it presumption for any to limit God, by how small means or measure of faith and knowledge he will save a man. Yet here before he hath often affirmed again and again, that the church of Rome hath not ‘ P. 70, 71, 72, 80, 81, 95, 96, etc. the covenant of God; the covenant of grace; the people of God; the baptism of Christ; the sign and seal of forgiveness of sins and life eternal, etc. And how then should salvation be had in that church: seeing there is no salvation to any that are out of the covenant of grace; no salvation but to the people of God; no salvation without remission of sins. Doth he not now then either contradict himself, or fall in deed into that presumption, which he disclaimeth in words? And mark withal, that though I speak expressly, of the Church of Rome, and of the people of God, & his covenant to be there: yet he doth not thus speak or acknowledge particularly of that church, but useth some general words about the salvation of Gods elect: whether for an evasion hereafter; or for that already he perceiveth, if he should so speak, and acknowledge it in particular concerning that Church, his contradiction would be more evident unto all; or for what other cause, himself knoweth best, and time may manifest more. 17. Neither is this to be omitted, Pag. 97. that to have the more colour & evasion, he saith, God expressly said, when he made Israel his peculiar people, that yet ” Exod. 19, 5. all the earth was his, which are the words (saith he) of the covenant * Ezech. 16 8. generally. And for this, he citeth Ezech. 16, 8. with Exod. 19, 5. But what now is it that he meaneth hereby? If by the covenant, he mean the covenant of grace for salvation (whereof we treat) and think that all people of the world in all ages and places of the earth are under it; what differeth this, from the opinion of the Anabaptists, and of the Arminians also, touching general redemption? If he speak not of the covenant of grace, which is for salvation; all may perceive he speaketh not to the point in hand. 18. And finally, how he useth or rather abuseth the Scripture hereabout, who can not discern? The Lord by the Prophet (in the place which he citeth) saith to jerusalem; when I passed by thee, and looked upon thee, behold, the time was the time of love (that is, the time of marriage) and I spread my skirt over thee (taking thee to be my wife, under my protection) and I covered thy nakedness: yea, I swore unto thee, and entered into a covenant with thee (to wit, the covenant of marriage) saith the Lord God, and thou becamest mine, that is, my wife) Ezech. 16, 8. Thus also the Lord hath dealt with the church of Rome: Rom. 1, 7. as himself acknowledgeth diverse times in this Treatise, Animad. p. 84. and 98. etc. But is this now the case and estate of all the earth with the Lord? Are all in the world become the Lords wife, church, and people, in the covenant of marriage, etc. Or was all the earth so, and did the Lord so intent it, when he said to Israel, all the earth was his? Exod. 19, 5. Otherwhere the Lord saith, that * Deu. 10, 14. Psal. 115, 16. the heaven, and the heaven of heavens is the Lords: and that ‘ Psal. 50, 10, 11, 12. every beast of the forest is his, and the cattle upon a thousand hills: that the wild beasts of the field are his: yea that the world is his, and the fullness thereof. Shall we therefore think, that the heavens, wild beasts, cattle, and whole world, are the wife and church of God, in the covenant of marriage with him, as Ezekiel speaketh of the jew, in the place which here he allegeth, and by which he would persuade us, that these are the words of the covenant generally? But I will not follow this any further: neither the abuse that he hath of other Scriptures every where: which were endless to prosecute in particular. Only let him consider with himself, how sinful a thing it is, thus to abuse the word of God, and to take his name in vain, as he doth throughout his treatise. For which he may assure himself, the Lord will not hold him guiltless, nor leave him unpunished, if he do thus persist, and will not be reclaimed. Exo. 20, 7. Let him therefore not delay to think on his ways, and to turn his feet into the testimonies of the Lord. Psal. 119, 59, 60. 19 When as heretofore about this question concerning the church of Rome, we annexed somewhat out of the writings of M. junius against Bellarmine: we expressly signified, ‡ M. Clift. Advertis. p. 20, 21. that we did it, not as relying upon the judgement of men in causes of religion, but because we knew, that many who are carried with a prejudice against us, would stay themselves the more, when they should see what M junius hath written of this argument. Yet as if no such thing at all had been signified by us, ” Animad. p. 98. this opposite doth not only pass by it, but pretend as if herein we did or would stand to his judgement. And this also he maketh the more strange, because sometimes some letters of difference have passed between M. junius and us in some other things. As if we could not differ from him in some things, and yet like or speak of his judgement in some other. This man himself differeth from him in sundry things: doth he not therefore like, or may he not speak, of his judgement in any thing? But what will he not pretend or except against, to have some show of help for himself in such time of need? And although it be certain, that in cases of Religion, we should not rely on the judgement of man, but on the word of God alone (as we noted before) yet seeing that we know but in part, and the Word of God is common to all his people, and is not come to any person or people alone, therefore should we not lightly despise or reject the judgement of others, and those also godly & learned, but with reverence and humility regard them: specially when they set themselves not only to show their judgement, but to bring proof of argument, and that also from the word of God, as M. jun. doth about the matter in hand. 20. Now therefore that the Reader may see how M. Ainsw. setteth himself herein not against us alone, but against any other whomsoever, and whatsoever they allege hereabout; and specially, that he may better consider, what M. junius himself hath written of this matter; and how very many things therein of special weight and use M. Ainsw. hath omitted, which are good and needful to be observed: I have thought it not amiss here again to set down M. junius his own words. Which alone will much help the Reader better to discern the evasions, errors, abuse of Scripture, and other evil dealing, into which M Ainsw. runneth on still more and more. Besides that the Reader may by this means be better informed and directed, how to discern and judge of the opinions and differences that are at this day hereabout, among whomsoever, whether Protestants, or Anabaptists, or any other. M. junius his judgement of the Church of Rome: as may be seen in the second tome of his works in folio, Libro singulari de Eccles. contra Bellarm. cap. 17, pag. 1018, 1019. etc. BEing to treat of the Church of Rome, we will first open the equivocation, or diverse signification of the word, before we determine of the thing itself, that all men may better perceive, what it is, that is at this day called in question among us. For very many are deceived with the homonymy or diverse signification of the very word, and unawares ensnare themselves and others, by ignorance of the deceitfulness in the speech.] The church of Rome [therefore is properly so called, or abusively, by the misterming or abusing of the name, both as it is called a church, and as it is called the Roman church. For as it is called the Roman church,] sometimes it properly signifieth a company which is at Rome, as Paul spa●e, writing to the Romans: sometimes it signifieth abusively, all the Churches on the earth, that cleave to the Roman church, according to the form of doctrine, and constitution thereof. But we will simply treat of the church, as it is the Roman church, or church of Rome: and the things which we shall speak of this church, the same may the godly reader by proportion understand of the church so called by abuse of speech. [Now ” All this whole passage he omitteth, and all other clauses sentences & passages that are included in these []. as it is called a church (which thing chief is in controversy) it is so termed three manner of ways: as a subject, as an accident grown to the subject, and as the subject together with that his accident. As a subject, it is the simple or single church of Rome, As an accident grown upon the subject, it is the papacy, or the papal hierarchy, which they call ecclesiastical. As a subject compounded with his accident, it is the church of Rome become papal, or under the pope, that is to say corrupt, as I may so spea●, by that lawless or unnatural shoot of the Pope, springing out of the stoe●. Now of each of these we will consider so briefly as we can] The Church of Rome when it is considered as a subject, it hath two parts, the pastors and the flock of Christ: for which church the Apostle of old gave thanks to God by jesus Christ, because her faith was published throughout the whole world. Rom. 1, 8. [And for which we also daily ask of God in our prayers, that he would inform it to worship him by his spirit in the Gospel of his son, & to 'stablish it in the faith.] Neither do we deny this subject to be even at Rome, [by the mercy of God,] at this day, because we trust there is God calling, persons called, & the calling itself yet in her: the meeting of which things together in one giveth being to a church, as before we showed. But touching the papacy, or the papal hierarchy, which they are wont to call Ecclesiastical, we say that it is not the church properly, but an accident grown unto the church, and such as covertly worketh against the life, and health of the church. [That it is not the church properly, Here again he omits clauses, words & passages of special weight. is proved by the very definition of the papacy, and of the church of God.] For the papacy [according to his general] is an order: [the church is a company or an assembly. The papacy by his difference, is an order positive,] human or from men, and nought: The church is an assembly divine or from God, [by divine authority united together with reason. Now those things which differ both in their general, and in their essential difference, and in their necessary conditions or properties, they cannot be one and the same thing. And that the papacy is an accident grown upon the church, experience itself speaketh. For the subject is before his accident, which is contingent and separable: The church was many ages when the papacy was not: The papacy came to the church contingently (beside the being of the church,) and so may be separated from it, as at this time also there are churches where the papacy is not, & there will be churches still hereafter without the papacy. Therefore the papacy is not the church, but it is an evil grown up in the church, a pestilence, a dropsy, a gangrene in the body, deceitfully working against the life and health of it, and therefore most dangerously & noysomely eating up the lively and wholesome moisture of the church. But of this whole matter we have spo●en in the third controversy, and in this fourth we are to speak of it hereafter.] [Therefore concerning the other which remaineth let us see, whether the papal Roman church, This also he passeth by. or that which is of the pope, be the church. The opinions which are about this matter are diverse. The popish generation cry out with full mouth, that it is absolutely the church. Others not beholding a different regard of the papacy, from that which is the church, deny it to be the church. We relying both on the nature of the thing, and on the authority of the Scripture, do put a difference. The nature of the thing doth teach, that the church is one thing, and that the papacy is another, as we spoke a little before. The authority of the Scripture teacheth the church, but it teacheth not the papacy: therefore they are diverse things. For they delude undoubtedly, I say they delude, which require at our hands one definition of the subject & of the accident, as of one singular thing, or obtrude it on us. For thus must we say, The papal church, as it hath that in it which belongeth to the definition of a church, it is a church: but as it hath in it the evil grown unto it, which we call the papacy, in that respect it is not a church, but a faulty or deflowered, a polluted and corrupt church, and drawing on to destruction.] [Let us ma●e it plain by a similitude. The body itself is one thing, And this he omits. the corruption or consumption in the body another thing. The body is the subject, the corruption or consumption is the evil accident cleaving unto the subject, the corrupted or consuming body is compounded of them both. There is both the body, and the consumption in the consuming body. So likewise is a body that is swollen with the water, causing the dropsy. Both are together, and yet so together, as either one of the two, or both together must needs perish. If the nature of the body be stronger, the consumption ceaseth and the dropsie-water decayeth: but if the consumption or dropsy prevail, there is most certain destruction of them both. So is the church of God: for in itself it is the body of jesus Christ. If a deadly disease grow upon it, both are then together, the body and the disease in the body. If the purging medicine of the grace of God (for nothing is here natural, be of the more efficacy, the disease than is vanquished and decayeth: but if the disease prevail, then both of them (the body & the disease) must needs come to an end. For such is the condition of the disease: it both feedeth itself on the body decaying, and destroyeth itself together with the body.] And this also. [After this manner therefore do we esteem of the church of Rome, which they call the papal or popish church. There is the church, there is the papacy, and there is the papal church. As there is the church, it is the subject of God: as there is the papacy, there is the disease of man: as it is the papal church, there is a fight between the church & the papacy, that will destroy either one of them apart, or both together. If God shall give it the purging medicine of his grace, by means whereof the papacy, the accidentary evil decay and perish, it is well: but if the papacy, that most faulty and corrupt order, and deadly accident prevail, it will bring destruction to both of them, both to the church and to itself, by the judgement of God.] And this. [And this now in the memory of our fathers and our own we see to have befallen many churches, which clave fast unto that Roman church. For when it seemed good unto God more clearly to light the torch of the gospel, & to scatter the papal smokes by his spirit, there remained churches returning by his grace to a better constitution and stronger health, and that which was of the Pope departed vanishing away of it own corruption: but when as God sent not that purging medicine of his divine grace into the body of any church, than the popish corrupt blood got strength more and more, which will be to that church deadly destruction, unless God of his mercy provide a remedy. In the remembrance and conscience of this benefit, do our churches fitly sing with the Prophet, Blessed be the Lord which hath not given us for a pray unto their teeth. Our soul is escaped even as a bird out of the snare of the fowlers: the snare is broken, & we are delivered. Our help is the name of the Lord, etc. Psal. 124. [Wherefore in my judgement they speak preposterously, who ask whether the church be in the papacy: And these clauses also. because on the contrary it should be asked, whether the papacy be in the church. For the subject is not in the accident, but the accident in the subject, whose being is an in-being, or to be in a thing, as men commonly speak. And that] the papacy is in the church, as the order or estate of apostasy in the house and city of God, [is as certain, as that of the Apostle is certain,] 2 Thes. 2. that the man of sin, the son of perdition sitteth in the temple of God, with his whole order or ‘ Or, rank, in the former translation. estate of apostates: & not [on the other side, that] the temple of God consisteth in that order and number of apostates, which is a thing most strange & furthest off. But the term of the papacy taken doubly & aequivocally, deceiveth them in such sort, as here before we showed concerning the Roman popish church. For under the name of the papacy (which is an order vicious & corrupt) they comprehend the subject itself, which is annoyed with that corruption, not distinguishing aright between these things.] [As therefore, if any should deny that to be a body,] which lieth in a deadly sort swollen with the water of the dropsy, And this. [or should affirm that water which choketh the body, to be the body itself, should in both these be deceived in his judgement: so also are both deceived, as well they which deny it to be the church, because the papacy is in it, as they which avouch the papacy to be the church itself, which we have before disproved.] The papacy is a poison in the church, which poison must needs be vomited out, if it will be preserved: or else the church will be extinguished by it, if it suffer that poison to prevail, and possess all the veins of the body. [But how can she be the church, (will some say in which the papacy is? Even so as there is the body, And this. in which a disease worketh. But because the papacy is a deadly corruption, the more that the papacy getteth strength, the more the church is weakened: the increase of the one, is the decrease of the other. And hence it cometh to pass, that in the churches which are called popish, some are more healthy, and some more unhealthie than others: the more healthy are those which have less of the papacy, and more of the church: and those are the more unhealthie which have more of the papacy, and less of the church: & of this kind, I doubt not that church to be, which at this day is at Rome.] For it had long ago given up the ghost, if God by the medicine of his grace and long suffering had not nourished and kept it warm. [Notwithstanding that we may give content unto their minds, which do not yet reach unto these things, And this. or think that they are more subtilely then truly spoken of the church which they call the papal or popish church: let us answer this question in few words, from the regard of all particular churches, as they are among men, or in consideration of things human. Every church, which in deed is a church, is considered two ways, on God's behalf (as they speak) & on our behalf.] On God's behalf, it is altogether a church, wheresoever there is found a company called of God, with his calling by the spirit & the holy Scripture, & the ministery of persons ordained for holy things & divine actions. [On our behalf, there is no church at all, (although it be so of God, And this also. as we have said) to which there doth not cleave corruption, concerning the persons, things, actions, and finally the whole ministration of man ordained by God. Now that which is on God's part, is not taken away by our default, so long as it seemeth good unto the Lord, to acknowledge it for his church, and call it by his calling, by the spirit, and holy Scripture, and the ministery. For shall the unbelief of men, (saith the Apostle Rom. 3, 3.) make the faith of God without effect? shall the weakness of man make void the truth of God? or his imperfection the perfection of God? Far be it off: yea let God be true and every man a liar, saith the Apostle in the same place.] We will make the matter plain by an example & similitude out of the words of jeremy, ch. 3. A wife being filthy with adulteries, if her husband will pardon her, and consent to receive her, And these clauses he passeth over. and to dwell with her, she abideth still the wife of her husband, [not in deed by her own fact (for she hath broken wedlock, what in her was) but by the benefit or goodness of her husband.] So a church overflowing not only with lighter infirmities, but also with grievous adulteries, [should cease in deed on her part to be a wife, but she ceaseth not on her husband's part.] For touching the election, as the Apostle saith, Rom. 11, 28. she is beloved for the father's sakes, speaking of the church of the jews. [It is a church so long whiles God calling her, proclaimeth that which is in jer. 3, 13. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, And these following. & hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the Lord. Turn, O backsliding people, saith the Lord, for I am married unto you, & I will receive you etc. It is a church so long, whiles God with protestation calleth upon it departing from him & being rebellious, as it is in Esa 50, 1. Where is the bill of your mother's divorcement, wherewith I put her away? or who is there of my creditors to whom I sold you? etc. The church then at length ceaseth to be a church, when God ceaseth to call it back, & taketh away the evidence of that holy marriage, that is, the holy Scripture, out of the hand of the adulteres, and her that is stubborn, testifying that the matrimony is dissolved on his part, & so receiveth the covenant of grace to himself. It is not for any man, to deny that to be a church, which God calleth a church. Neither is it for any man, to call that a church, which God, having given the bill of divorce, & taken away the draft of the marriage contract, denieth so to be.] And after this manner do we esteem of the church in which the papacy is. God calleth her with his calling, by his spirit, & word, & the public records of that holy marriage (which we call the holy Scripture) & the ministery, & holy things, & actions, And this also. which before we have briefly reckoned up. [These things do remain to that church most manifestly, on God's behalf. But in that on the behalf of men all these holy things & actions, together with the very persons themselves, abound & overflow, with most grievous & deadly corruptions, this is the sin of men, not the fault of God, whose grace & truth is perfected in infirmity On God's part, she is yet called Hammi, my people, & Ruchama, finding mercy, which most truly on her part, may be called Lo hammi, not my people, & Lo ruchama, not obtaining mercy, as we read in Hoseah the Prophet. But we rely upon the mercy of God, and according to his grace revealed, we speak our mind, or deliver our sentence concerning a church erring and going astray.] [But this church hath every thing in it corrupt. I confess it. But] in that it hath all the divine things in the Scriptures, it is of God: in that it hath them all corrupt, that is of itself; And this. in that it hath all the divine things, it is a church, in that it hath the same all corrupt, it is a corrupt church. The church is not taken away by corruption, unless it be total (as they speak) which they call destruction. And this [A corruption that is in part doth not take away a church, but weken it. The church of Rome hath all things corrupt, but not altogether: this is not a destruction, but is to be called a corruption of it in part.] [For to prosecute these heads particularly, which we have briefly noted in the consideration of the church God by the alone presence of himself calling, doth lay the foundation of the church, And this whole passage he omitteth. in Christ the head thereof. The church of Rome addeth another foundation to this foundation, & to this head another new head (whereupon it is called papal or popish) wherein it may likewise rest with al. The calling is to God alone, in the church of Rome there is calling to others with God, & the calling upon them. There the calling is by the spirit & Scripture alone, whence it receiveth the ministery, & delivereth nothing more, then that which it hath received from the Lord: here it receiveth a ministery 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 carried, according to the doctrine of the spirit, and the Scripture only: here all things are taken and exercised out of the Pope's changeable shop, and at his beck (as they say) they stand and fall. So all the marks on God's behalf are in it: but for itself, on it own part (as they say) there is no mark entire, no mark that is not corrupt by the papal poisonful sorcery, and the order of all things most miserably perverted. For which cause in Lions in France, a certain Friar did merrily preach to the people, when he said 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 [Only,] at the crack whereof war was in ●indled, for they believe only what the rule of faith hath out of the holy Scriptures: but the church of Rome requireth more unto faith than is either contained in the rule of faith, or in the holy Scriptures, because such is the authority of the church.] And this also. [These things being well understood, all men will easily perceive how that Church, in respect of God or on God's part, is yet a church: but of itself is most corrupt, and very near to destruction. But here do 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 duty 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 judgement had need meet together in this cause: And this. the first, of truth: the second, of charity: the third of prudence or wisdom. The judgement of truth 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 judgement of charity is of the several members of the church, by which 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 judgement of prudence or wisdom, is that by which we discern and distinguish persons, things & actions, divine from human, good ones from evil, true ones from false, and the degrees of these also amongst themselves. For as of things and actions, so also of persons some are corrupting through ignorance infirmity, or malice wholly, or in part others are corrupted, even in the simplicity of their hearts as the Scripture speaketh: and of these there are a great number, of whom it were ungodly to esteem that they were not of the church of God. Of such as do corrupt we must take heed, Mat. 7. of the corrupted, who are corrupted yet still, we must have compassion. But the Church verily is not to be judged of the manner 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 do very unwisely who judge of the truth 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 refusal, or denial of men, wheresoever the calling of God is. Now let us come to the second demand.] What is the duty of those (wilt thou say that are in the popish church, and see the grievous corruptions of it? And some clauses hear Their duty is such as of those children, which dwell together with their adulterous mother: [for God hath used this similitude in Esay and jeremy, as we have seen before] A wise son will even from his heart abhor the sin of his mother, he will with speech and sign call back his mother from evil, and he will abstain himself from it: and in all things he will cleave to his father, [he will stand to his judgement, he will obey his will: and while he can by reason of his mother, he will cleave unto her, next after his father: but when and while by reason of her he can not do it with good conscience, for the spiritual and bodily injury 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 departed from this or that church, therefore he doth altogether departed 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 strait way to be thought to be separate or cut of from the whole body: for it is cut asunder, and the mouth of the wound openeth, but neither part is therefore disjoined from the body. A godly son therefore aught to cleave to his father and mother jointly, so long as with good conscience he can: but because he cannot with sound faith and conscience have fellowship with the unfruitful works of darkness, Eph. 5, 11. he rather leaving his mother, cleaveth to God his father, and our Lord jesus Christ, then that he will defile himself with those foul deeds of his mother.] And these passages following to the end, [And this did our ancestors religiously, whom the popish tyranny for some ages hath exercised. The godly which were at Rome, and other where in the Church which they call the Roman church abusively, first learned to abhor even from their soul, the sins of their mother, when once they began to have right understanding; by words and signs they modestly called her back from her naughty deeds, whiles she would bear them, they carefully abstained themselves from all communion of evil, yet in all things cleaving to their father, from whom, in whom, by whom, and for whom are all things, standing to his judgement, and obeying his will: finally they did so long cleave to their mother next after their father, whilst by her they could so do with entire faith and conscience, and their own salvation. But when they could not longer with good faith and conscience so do, by reason of the violent tyranny, & the spiritual & corporal injury of their furious mother, then being ashamed of her shamefulness, and resting silent, they betook themselves into their father's bosom and his inner room, albeit that she pursued them outrageously: lest they being ashamed of her, should be said to shame her, as stumpets are usually wont to do.] [For which causes, I do humbly beseech God the Father of our Lord jesus, that he would both by his saving calling inform, direct and care for his church, and whatsoever belongeth to his church, & that he would also teach every one that is in it his truth, & the truth of his church: and that he would so work, as they wisely abstaining from all evils, especially from those which the son of perdition, and author of the apostasy hath brought in, and taking heed of the spirit of lies, and the efficacy of his error, they may religiously cleave unto the Father and his good things, in every of them, & to their mother next after the father (or so far as she accordeth with the Father:) that increasing in his truth, piety, saith and love they may bestow & employ all their studies to the edification of the church, the salvation of all, and the glory of that our heavenly Father. etc. God the Father and the Lord jesus Christ, by that eternal spirit of his eternal truth, bring to pass, that the wiles of Satan being driven away, we may all grow daily in Christ, in the church, and in the truth of Christ and the Church, and that we may more and more confirm one another in love unfeigned, to his glory and the common salvation of us all. Amen. Hitherto M. junius: who though he be dead, yet liveth and speaketh sufficient in this writing, for the point in hand. Which while M. Ainsw. would seem to answer, it is strange (but good to be observed) how many things of weight he passeth over; besides that sometimes he picketh out a sentence here, and a sentence there, & leaveth out what cometh between; which should help the Reader, and more clear the matter: thus being injurious herein both to the living & the dead: not to speak of the unspeakable abuse of Scripture also, into which he falleth still more and more: which the Reader shall do well to observe, though I insist not upon the particulars, which would be endless: and being now purposed here only to note a few things more, which he hath, that are merely anabaptistical, and full of glozing deceit. 21. Speaking of the Church of Rome, whereas he should distinguish between the Temple of God, and Man of sin, spoken off 2 Thes. 2, 4. Animadv. p. 98-102. etc. he either regards not to observe it; or confounds them together as one, without distinction; or so speaketh of God's Temple & church there, as if it were no other than the Devils, spoken off Rev. 18, 2, 3. & 16, 14. then Sodom, Egypt & Babylon, Rev. 11, 8. and 16, 19 the loathed of God, delivered to Satan, to be seduced, deluded, damned, 2 Thes. 4, 8.9, 11, 12. And how then is there the people of God, the Temple of God, the baptism of God, the covenant of God, the salvation of God to any in that Church, etc. Between these things, there is no just proportion: for what concord hath Christ with Beliall, or the Temple of God with idols or devils? 2 Cor. 6, 15, 16. 22. Speaking of the congregation of Saints that was at Rome in Paul's time (he saith not, as he might, that it is since corrupted, adulterate, or fallen into defection, etc. but) he saith absolutely, it is gone long since, and the man of sin with his worshippers come in the place. Pag. 98. So then here again let him tell us, whether he thinketh these be the Temple of God, the people of God, under the covenant of God, having the baptism of God, which the Lord hath ordained and given to his Church; or whether there be no such there at all, though corrupted and abused, etc. 23. Whereas ‘ See here before, pa. 183. M. junius spoke of God's church, being even at Rome at this day, by the mercy of God, because he trusted, that [there is God calling; persons called; & the calling itself yet in her: the meeting of which things together in one giveth being to a church, etc.] M. Ains. not having what to answer hereunto, Animadv. p. 98, 99, doth very boldly, & without limitation or restraint, deny that God is there calling as in his church, but that the man of sin sits there as God, calling all to worship him, and that his calling is by the working of Satan, and in all deceiveableness of unrighteousness among them that perish; 2 Thes. 2, 9, 10, 11. All which together (saith he) giveth being to antichrist's church, but not to Christ's. Animadv. p. 98, 99 Thus (after his manner) still he termeth that antichrist's church, which the Apostle calleth the Temple of God. But omitting this, if it be as here he saith, how then hath there been or can there be salvation to any in that church, since the man of sin sat there: which himself thinketh was soon after Paul's time. Pag. 84. How also should any of that church become Martyrs, & witnesses of the Christian faith, against the professed enemies thereof? And how should any jew or Pagans be converted to the faith of Christ, by any of them? Or doth he think, that no such thing is had or done at all by them? Besides, if now an Anabaptist take up M. Ains. own words, and where he speaketh of calling, apply it to baptism had in the church of Rome, saying thus as M. Ains. doth here, I deny that God is there baptizing as in his church, but the Man of sin sits there as God, baptizing all that worship him, and his baptizing is by the working of Satan, and in all deceiveableness of unrighteousness among them that perish; and the persons baptised, are deluded to believe lies. 2 Thes. 2, 9, 10, 11. All which together, give being to antichrist's baptism, but not to Christ's: what now will M. Ainsw. answer hereunto, but that either he shall contradict himself, or fall into more error hereabout, to the further hardening of the Anabaptists in their erroneous opinions and courses. Pag. 99 24. That which M. junius apply (and fitly) to the popish Hierarchy: M. Ainsw. apply to the church of Rome, and the whole church there: Yea though himself afterwards acknowledge, that the popish ecclesiastical hierarchy consisteth of Bishops, Priests, and ministers, pag. 100 besides whom, there are the people: as himself also noteth in the other page aforesaid. Pag. 99 25. When ‘ See here before, p. 183. M. junius (for more clearing of the point) purposely distinguished between the papacy, and the Church: showing the difference between them, both in their general kind, and in their peculiar difference: namely that the papacy is an order or estate, human & evil: the church a company or assembly, Animadv. p. 99, etc. divine, and by authority of God knit together: etc. M. Ains. finding no answer hereunto, purposely passeth over diverse words, clauses, sentences, and whole passages, which would give light to the matter in hand: and not content herewith, makes much a do about a word (a rank of apostates) urging it contrary to M. junius his meaning, how ever it be understood. For first, although the Translator in this place used two words (an order or rank of apostates) yet he might see M. junius his word was but one, signifying an order or an estate of apostates, as before he spoke of an order or estate of apostasy. Which word also the Translator here kept and joined with the other. But now this word of an order or estate, so fitly opening the point in question, and not leaving such colour of exception or equivocation, as M. Ains. seeketh after: he leaveth it, and taketh hold on the other. A sleight and silly course. But (as himself said erewhile) what will not men do, for help in time of need? As for the word (rank) it also is used in our tongue, for an order, estate, condition, estimation, etc. As in Psa. 53, 13. where David speaking of Achitophel, or the like, saith, But it was thou, a man according to my rank, as the new Translators have it in the margin: for which they have in the text, a man, mine equal; and M. Ainsw. ‘ In Psal. 55, 14. in his translation and notes, O man esteemed of as myself, or according to my order, or estimation, etc. where now observe these things, for the more clearing of this matter: 1. That the whole church or common weal of Israel, Priests and people, were not of the same order, rank, or estate, whereof David and Achitophel were. 2. That the order or rank there spoken of, was to be distinguished from the persons themselves otherwise considered. Both which M. junius observeth here, and M. Ainsw. confoundeth or perverteth what he can. 3. That where the other Translators use the word rank, M. Ainsw. useth the word order: clean contrary to his dealing here, where he leaveth the word order or estate used both by the author and Translator, & layeth hold on the word rank. And why so? That let M. Ains. tell us himself: unless we should think that he did it, because the word rank in our tongue, doth sometimes also signify that which is or groweth thick together, as corn in a field, or the like; and so is applied to persons or things in this behalf. So as thus a rank of apostates may be understood of a company of apostates, and those also thick together: whereas M. junius, about this question, putteth difference purposely between an order or rank, and between a company or assembly: making the one the general of apostasy, and the other the general of a church: and so showing that the apostasy, and church of Rome, are two different things, and diversely to be considered. Which while M. Ainsw. will not regard as he should, but confound or abuse, what he can: let others judge what vain a do he maketh hereabout, and how ill in this behalf he dealeth with M. junius. And this the more, seeing that also ‘ See it here before, p. 184 in the very next sentence to one of them which M. Ainsw. here citeth, M. junius himself showed the fountain and occasion of this deceit, how ever M. Ain. (after his manner) passeth over it: namely, that the term of the papacy taken doubly and aequivocally deceiveth men in such sort (saith he) as ” hear before we showed touching the Roman popish church. For under the term of the papacy (which is a vicious corrupt order) they comprehend the subject itself, which is annoyed with that corruption, not distinguishing aright between these things, etc. Which how true it is found in M. Ain. not only in this passage, but throughout his treatise, is so evident as I need not stand further to show it. Every page, yea almost every sentence, is a witness and demonstration thereof. Or if in this place, by an order or rank of apostates, we understand also a company of apostates (as in the next clause following there is a word of number, that may be taken to imply so much:) yet any may perceive that M. junius here speaketh this, not of the whole church, as M. Ains. urgeth it; but only of the papal ecclesiastical hierarchy, as ” Pag 183 etc. otherwhere in this treatise he calleth it. Which is evident by the very words themselves, which are these: ” Pag 183 etc. And that the papacy is in the church, as the order or estate of apostasy in the house and city of God, is as certain, as that of the Apostle is certain, 2 Thes. 2 that the man of sin, the son of perdition sitteth in the Temple of God, with his whole order ‘ A● the other translation had it. or rank of apostates: and not on the other side, that the Temple of God consisteth in that order & number of apostates, which is a thing most strange & furthest off. Where mark two things, for clearing the point in hand: First, that M. junius expressly distinguisheth between the Church or Temple of God itself, and between the man of sin that sitteth therein, with his whole order or estate of apostates: Secondly, that here, by this order or rank of apostates (spoken off) he understandeth only the popish hierarchy aforesaid, and not the whole church or Temple of God itself: which he saith were most strange and is furthest off. Now though he speak thus plainly & expressly, yet M. Ain. will not regard it as he should, but taketh and urgeth it so, as he heareth M. junius himself say, is most strange and furthest off: whether from the truth itself, “ Advert. p 60— 65. & here, p. 171. etc. or from the Apostles meaning; and so also from his own; it cometh to a like end for the point in hand. Yea and moreover, if this phrase of a rank of apostates, be applied (as by M. Ains. it is) to the whole church, Priests and people: yet we must still remember the diverse consideration of churches, “ 1 Kin. 13 28, 30, etc. Hos. 5, 1, 2 etc. & of their estate in this behalf: as both M. junius ‘ See before p. 185. etc. in this treatise observeth, and we have also noted * before. If we look upon Israel, either on the ten tribes, or on judah also, when the Kings & Princes, Priests and people, were fallen into apostasy, forsaking the Lord, ‡ 2 Chr. 33, 2, 9, 10. ●er 1, 16.18. & 5, 30, 31. and 7, 17, 18. & 44, 15, 16, 17. etc. and burning incense to other Gods, etc. will not M. Ains. say of them (as here he doth, of the church of Rome) that now the whole church of Israel and judah, Priests and people, were a rank of apostates. But will he therefore conclude thereupon (as here he doth) that they were not then (in other consideration) the Church of God, the Temple of God, the people of God, that they had not true circumcision, nor the covenant of God, etc. yet thus he concludeth about the Church of Rome. 26. Likewise when M. junius accounteth the papal hierarchy as an accident grown upon the church, Animadv. p. 99 100 M. Ains. mentioneth the word (accident) as being desirous to take hold thereon, but meddleth not with M. junius his reasons, being not able to give answer unto them. That the papacy (saith M. junius) ‘ See before p. 183. is an accident grown upon the church, experience itself showeth. For the subject is before his accident, which is contingent and separable. The Church was many ages, when the papacy was not: The papacy came to the church contingently (beside the being of the Church) and so may be separated from it: as at this time also there are Churches, where the papacy is not; and there willbe churches still hereafter without the papacy. etc. Now what one word of answer hath M. Ains. hereunto? In this (as in other things) he is as mute as a fish: though all may see, that these are the things that should have been insisted upon, if he could have found any answer. 27. He trifleth also and cavileth about the similitudes of a poison, Animadv. p. 99, 100 a gangrene, and an ulcer in the body, whereunto M. junius compareth the popish hierarchy in the church. Neither doth he keep to the point, wherein M. junius compareth them together: but either maketh other applications of his own, or seeketh out some differences between them, in other respects, etc. As if similitudes should hold in all things: Whereas he should have showed (if he could) that they do not agree in that, wherein M. junius compareth them together: As first, that these diseases and evils are not the body itself, but differing from it, and yet in it. Secondly, that they are noisome and prove deadly in the end to the body, if there be not help and remedy had against them. Besides that M. Ainsw. himself compareth them here, to the Egyptian boils, and to the Image which Nebuchadnezar saw, of gold, silver, brass, iron and clay. Yet I suppose he will put a difference between the boils, and the Egyptians themselves: neither thinketh the persons spoken of to be without all natural life, nor able to perform any action either good or bad, as was the case of that image itself. The Prophets compare the apostate jews (as here he doth the apostate Christians) to brass and iron, etc. jer. 6, 28. Ezec. 22, 18. Shall we now thereupon conclude against judah, as he doth against the church of Rome, to make in deed a very nullity of all their actions, ministration, and Church's estate? The Scripture compareth the wicked to dust, mire, hay, smoke, stubble, tars, melting wax, etc. Psal. 1, 4. & 18, 43. and 37, 2, 20. & 68, 3. & 83, 14. Mat. 13.38. and the godly to trees, corn, seed, the mountains of Zion. etc. Psal. 1, 3. & 125, 1. Mat. 3, 12. & 13, 38. and Christ's coming at that day, to a thieves coming in the night, etc. Matth. 24, 43, 44. 1 Thes. 5, 2. Rev. 16, 15. Were it not now an easy (but a vain) thing for this man, being not able to except against these similitudes, for the things wherein they are compared together, yet to set himself to cavil there against, whether framing other applications of his own, or showing some differences in other respects, etc. 28. But it is specially to be observed, that he saith, If the papacy, Ibid. or papal hierarchy ecclesiastical (be not the church: so speaketh M. junius: for which M. Ains. hath) if it be no part of the body of the Church, but ‡ See before p. 183. an evil grown up in the church, an accident, a poison, a gangrene, an ulcer, covertly working against the life and health of it, and dangerously eating up the lively and wholesome moisture of the church: what shall we think of all the actions of that ecclesiastical hierarchy, their ministration of sacraments, their making of ministers, and the whole church administration, by that rank of apostates; they cannot possibly be the actions of the body, of the church, neither of Christ. Can a scab or gangrene perform any action of a natural body or member? And now what is become of their true baptism, and ordination of ministers before pleaded for? these will be but as the operation of the poison or fretting of the gangrene; for they that did them, being the popish ecclesiastical hierarchy, were (not the church, for which M. Ains. hath) no parts of the church, but accidents, as the gangrene, or pocks upon the whore's body, which consume life and grace, but give none at all. Can any Anabaptist write more Anabaptistically than thus? Or can a man hold these opinions, & yet not become an Anabaptist, if he walk conscionably? If the baptism had in the church of Rome, be not true baptism, yea if it be but as the operation of poison, or fretting of the gangrene, etc. ought not all men by all means to renounce and reject it? Or will any man of any godliness or conscience still retain it? Have yourselves (O ye Anabaptists) ever said more concerning the baptism aforesaid, than this man hath done? Yea would you not be ashamed before God and men, to hold and speak thereof as he doth, and yet still to retain it? Ibid. 29. But it is just with God thus to confound him, who as he began with notorious error and blasphemy, so still proceedeth in like manner. Here before, at first he said, the baptism had in the church of Rome, is a false sacrament, & lying sign, not true baptism, but an idol, a fiction, a false baptism, an accursed and detestable sacrament; not the sign and seal of God's covenant, but Babylon's baptism, such as were the sacrifices & sacraments of Babylon, & the other heathens, etc. Animad. p. 68, 69, 70, 71, 72, etc. His proceeding also is in like sort: pag. 95, 96. And now drawing to an end, he saith again, that it is not true baptism, but as the operation of poison, or fretting of the gangrene, etc. pag. 100 How much better had it been for him to lay his hand on his mouth, and with humbleness to learn to put difference between the church itself, & the apostasy thereof; between God's ordinances themselves, and antichrist's corruptions commingled withal: then thus to tread in Nebuchadnezars' steps, who burned the Temple of God, when the apostate Iewes had polluted it: which the Lord notwithstanding still esteemed to be his, and therefore took on him the vengeance of his Temple. 2 Chron. 36, 14, etc. Ezech. 8, etc. with Jer. 50, 28. and 51, 11. The same God still liveth for ever: let this man therefore fear before him: how ever he regard not (as he should) what he speaketh afore men: specially if he can carry it away with any pretence or applause. Ibid. 30. And what pretence hath he here to bear him out in this matter? Can a scab or gangrene (saith he) perform any action of a natural body or member? But if M. junius lived to return him answer, he would keep him to the point in hand, and soon ask of him again, Can a body that hath a scab or gangrene perform no actions of a natural body? And what can M. Ainsw. answer hereunto, but it will be against himself, what ever pretence or colour he set upon it? 31. Besides if Hymenaeus and Philetus, spoken off by the Apostle, were Ministers (though heretical, schismatical, apostatical, etc.) who teaching errors, their word did eat as a canker or gangrene: 2 Tim. 2, 17, 18. would M. Ains. therefore conclude (as here he doth) that the baptism ministered by them was not true baptism, but as the fretting of the gangrene, Ibid. etc. How then said he before, * that he was far from Cyprians error, who held that it is not baptism that is ministered by heretics or schismatics; ‘ Animad. p. 71. and that it is to be renounced and rejected, and accounted as profane. Cyprian. Epist. 70, 71, 72. etc. Or would he, that men should not have true baptism? or that they should still retain the fretting of a gangrene? etc. Or what will he say, if he do not distinguish between their doctrine of error, and their other actions, estate & ministery, otherwise considered? Likewise when the apostate jews are by the Prophets compared to brass, iron, lead, tin, dross, refuse, and offscouring, etc. Jer. 6, 28, 29, 30. Lament. 3, 45. Eze. 22, 18, 19, 20. which cannot do the actions of the body of a man: will he therefore say, that the circumcision had in judah, was not true circumcision, & that no actions of the Priests or administration of that church, could possibly be the actions of the body, of the Church, neither of Christ: how ever they were considered, and difference put between the church itself and Gods ordinances on the one hand, and their own corruptions and apostasy on the other? 32. But why speaks he not also of the similitude of the plague or pestilence, used likewise by M. junius? doth he perceive, Ibid. that the papacy may well be accounted the plague of that church, & yet be distiinguished from the church itself: even as iniquity every where is justly esteemed the plague of churches, cities, kingdoms, and common weals, and yet is distinguished from them notwithstanding? 33. And why passeth he over M. junius his other similitudes of the Dropsy, and Consumption? Hath he no shift or colour there against? Ibid. Doth he see it to be undeniable, that these are accidents of the body, and not the body itself: and that therefore difference is to be put between these diseases themselves, and between the bodies affected therewith? Why then doth he not likewise discern it in the other? And why doth he not yield thereunto? Is it because he closeth up his eyes, lest he should see, and hardeneth his heart, lest he should understand? So in deed have many done, both teachers and people, even in Israel heretofore, and that also from time to time: Whom the Lord therefore punished accordingly, blinding their eyes, & making their heart fat, & ears heavy: lest they should see with their eyes, and hear with their ears, and understand with their hearts, and convert and be healed. Esa. 6, 9, 10. with Matth. 13, 13, 14, 15. and Act, 28, 25, 26, 27. 34. Where he again denieth any calling to be in the church of Rome, Animadv. p. 100 I have disproved it here before, pag. 188. And where he asketh how God doth call in that church of Rome: Let him ask it of such of his followers, as have heretofore been of the Priests and members of that church, how they were called; and that so as they left that estate: whether it was by immediate revelation from heaven, or by some means here on earth; & whether it was by the word of God, or without it? Let him tell us, whence the Protestants & Churches reform of late, did come: whether from the church of Rome, or no: and how they were first called there? Yea let him tell us, where and how himself and his other followers (younger than the former) had their calling? If he say, in the Church of England, or by any of the Ministers or Members there: let him remember how he esteemeth of that church, and of the hierarchy there retained: yea that he accounteth that Church also, not to be the church of God, but to be Babylon, without the covenant of God, not having true baptism, nor any part of Christ's ministery at all, yea nor Christ himself for their Mediator, etc. But to let these alone: let him tell us, whether he think that God called any by those Prophets and Angels, that are spoken off, Rev. 11, 3. etc. and 14, 6, 8, 9 or by the Prophets and Saints, spoken off, Rev. 18, 24. also who be the people of God, and by whom they are called out of Babylon, that are spoken off, Rev. 18, 4. and whether none of them were of the church of Rome, & in the ministery, yea & in the hierarchy thereof, when God did call them, Here note the case also of Gregory the great bishop of the church of Rome itself, whom M. Brightman thinks to be the Angel spoken off, Rev. 8, 13. or others by them, etc. Finally, let him tell us what he thinketh (in this behalf) of Robert Grosted, Bishop of Lincoln, about the year 1293. of Archbishop Cranmer, & Bishop Ridley, of late years: of John Wicklesse, who lived and died Parson of Lutterworth in Leycester shire, about the year 1400. and many others in England and Scotland. Also of john hus, and Jerome of prague, in Bohemia; Of Franciscus Petrarcha, joannes de rupe scissa; Conradus Hager, Martin Luther, and others in Germany: Of Waldus, Gulielmus de sancto amore, Farell, and others in France: Of Arnoldus de villa nova, Diazius, and others in Spain: Of Jerome Savanarola, a Monk; & Silvester, a Friar, with others in Italy. For all which and exceeding many more, see their histories in the Acts and Monuments of the Martyrs. Ibid. 35. Note also, that these men do not acknowledge the church of Rome, (in any of the considerations or respects showed by M. junius) to be the body of Christ, Yet for the terms themselves, even particular persons, and these other also may thus be called, being rightly understood. the house and Temple of God: no, though the Apostle himself say, as M. junius allegeth, that the man of sin sitteth in the Temple of God: 2 Thes. 2, 4 and yet they acknowledge that Christian people, men or women, being joined in covenant, and having no ministers or Officers, (one or other, better or worse) are called in the Scriptures, the body of Christ, the house, city, and kingdom of God, that may also receive in, and cast out of the church: and (as some say) may minister both Sacraments and Censures, etc. though yet they show not in the Scriptures, where a people without Officers are so termed, and did so walk. The differences that are among themselves and others hereabout, I stand not upon: while one saith & admitteth one thing, and others another. That which most now I look unto, is the grounds held generally among them, & the assertions of some more particularly; together also with this man's pleading in some things thereabout. Anim. p. 24, 25, 26. etc. & 45, 46, 47, etc. & that yet they yield not this to churches in apostasy, having officers. 36. Where M. junius purposely setteth himself, to satisfy the demand of such as ‘ See before p. 184, 185. ask, [how it can be the church wherein the papacy is:] and showeth [a double consideration of all particular churches, as they are among men: the one on God's behalf, the other on ours: etc.] M. Ains. (besides that ” Animad, p. 100, 101 he passeth by exceeding many things of special moment) coming to speak of the one of the said considerations, he doth not so much as mention the other: Neither this only, but omitting both it, & the further declaration of them both; lays hold on a sentence that comes a good while after (without due regard of the other between) and then reasoneth thereabout, as he thinketh to be best. Where, still the Reader may observe, that all his exceptions arise partly on this that he regardeth not the several respects or considerations noted by M. junius, partly because he confoundeth as all one the Man of sin, and the Temple of God, also the Beast, and the Church, etc. Now touching the ministery here spoken off, what difference M. junius observed between the ministery simply considered, and the hierarchy grown in that Church upon it, himself could best have showed. This particular here is evident, that in one respect he acknowledgeth the hierarchy to be [an order or estate of apostasy in the church, an accident or evil grown up therein, as the dropsy, consumption, or gangrene in the body:] in another respect he esteemeth the ministery of God's holy things to be there: (though exceedingly corrupted.) As for example, be it that he meant of the ministery of Baptism, etc. Which let this opposite now ponder again, and see, whether he must not come either thus to consider with distinction thereabout, or become an Anabaptist. 37. Where he denieth again Gods calling to be in that church: Animad. p. 101. I have handled it here before, p. 188. & 193. etc. Yet seeing he urgeth it so often, let us bring his reasons here to the trial. He allegeth, that Paul saith, God will send them that perish, strong delusion, that they shall believe lies, 2 Thes. 2, 10, 11. Therefore (saith M. Ains.) God calleth not the church of Rome, by his spirit & word: nor any in that church, or by any of them in that estate. (For so also he must conclude, for the point in hand.) Now what a consequent is this? Might he not also thus conclude against judah in apostasy: that God did not call that church, nor any in it, or by any of them in that estate: alleging withal, jer. 5, 30, 31. and 6, 28, 29, 30. Ezech. 13, and 14 chap. 38. Again he allegeth that the Apostle saith, Strong is the Lord God which will condemn Babylon, Rev. 18, 8. and with the spirit of his mouth will consume that lawless one, 2 Thes. 2, 8. Therefore (saith M. Ain.) God calleth not the church of Rome with his spirit: nor any in it, or by any of them in that estate: which he affirmed here also before. Animad. p. 98, 99, 100 As if there were no difference to be put between the Temple of God, and that lawless one, 2 Thes. 2, 4.8. nor between the people of God, and Babylon, Rev. 18, 4, 8. Or as if God's work were all one, concerning the one, and the other. 39 And (saith he) whereas they call the Scripture the public record of that holy marriage between God and her: the Scripture shows no such marriage, Ibid. but doth defy her as an harlot: Rev. 17, 1. Where is the record (saith he again) that Christ was ever married to the Beast that came up from the bottomless pit? Rev. 17, 8. I answer, The Scripture showeth record of the marriage of that church, the church of Rome. Rom. 1, 7, 8. & 7, 4. & 16, 19 And himself did acknowledge it before, more than once (pag. 84, and 98.) how ever he do now call for declaration of it. Neither is it any thing that he saith, God doth defy her as an harlot, Rev. 17, 1. For (besides that he putteth no difference between Babylon, and the church or Temple of God) what will he say to Israel, yea to judah also and jerusalem, in this behalf? Thinks he not, that God also defied them as harlots, Jer. 3, 8, 11. with Esa. 1, 21. and 57, etc. Hos. 2, 2— 5. and Ezec. 16, 2, 3, 4— 35, etc. and 23, 2— 45. will he therefore say, that the Scripture shows no record of their marriage with God? What then saith he to Exod. 19, 4, 5, 6. and Ezech. 16, 8. (which places himself here before alleged, for a covenant with all the earth, p. 97.) what also to Esa. 50, 1. jer. 3, 1. Ezech. 23, 4. But it exceedeth all, that he blusheth not to ask, Where is the record that Christ was ever married to the beast that came up from the bottomless pit? Rev. 17, 8. To the Beast! That Christ was ever married to the Beast! Did M. junius ever say so? Or thinks he, that ever it entered into his thought? Did not M. junius speak expressly of the Church? Will this man never learn to put difference between the Beast and the Church? between the Man of sin and the Temple of God? Is it not unsufferable, that he should thus abuse not only M. junius and ourselves and his Readers all, but even the Scripture itself also? Said not himself even now, that it is most strange that men should publish their own esteeming, without any word of God to warrant them? Animad. p. 101. And did he not very sharply rebuke M. Sm. heretofore, and count it blnydnes, impiety, abuse of the word of God, blasphemy, deceit, and dotage, when he applied the Court without the Temple, and the things spoken thereabout, to the assemblies of Antichrist, to antichrist's Church, etc. M. Ainsw. defence of Scrip. p. 12, 13, 14, 15. Will he now thus think of his own dealing, or censure himself in like sort, who apply to the Beast himself, the things that are spoken of the Church: yea that confounds the Beast, and the church, as all one? Which what is it else, but to confound Antichrist the Man of sin, and the Temple of God, as all one: and this also then, whenas they are purposely and expressly distinguished, the one from the other? Animadv. p. 101. 102 40. Most strange also it is, that he saith God's calling is no more in the church of Rome, then among the heathens. Which I have convinced before, pag. 188, & 193. etc. And can he ever warrant this by the word of God? As for D. Fulks testimony, I observe it, & agree to many things in it: although he might have been better advised, then without any limitation to say they taught the people nothing else, but to pronounce certain Latin words, etc. And where he saith, there were many thousand parishes in England, that in 60 years never heard sermon in their life: this showeth the corruption of that age and estate: but will it therefore follow, that neither in those parishes, nor in any other, either of England, or otherwhere, agreeing with the church of Rome in their profession & constitution, God called any to know him in jesus Christ? What will he say, if of later days, since the Pope was abandoned out of England, there be some parishes that have not had any sermon among them, in 20 or 30 years (or let us suppose, it were 50 or 60 years:) will he therefore conclude, that there is no more calling neither in those parishes, nor otherwhere in the church of England, then among the heathens? D. Fulk, if he lived, would disclaim such collections? M. Broughton saith, Millions of millions of Rome's clients are saved. Brough. on Rev. 13, 18. pag. 203. And what M. junius his judgement is, we see here. And many more might be alleged. But to let them alone: let this man consider between God and his own soul, where himself and his followers (of one sort and another) had their calling, if his assertions here, or his other opinions (not unknown) touching the churches aforesaid, be true. 41. Where M. junius would make the matter plain by a similitude from Jer. 3. of a woman committing adultery, whom her husband is willing to pardon, Animadv. p. 102. and still to retain for his wife, of his own goodness and mercy towards her, though not according to her desert, who hath broken the band of wedlock on her part, etc. he neither mentioneth nor answereth (as he should) the several respects purposely noted by M. junius. And touching pardon, excluding it wholly, that which the Apostle speaketh expressly and particularly of the Man of sin, and of them that perish, because they receive not the love of the truth, etc. 2 Thes. 2, 9— 12. that he apply (for exclusion from pardon, and certain condemnation) to the whole church of Rome, and so to all the members thereof (whether particularly, or more generally considered) & that for all ages, that either have been, are or shall be, ever since the man of sin and that lawless one, was seated there. 42. He denieth that this harlot (the adulterate church of Rome) was ever Christ's spouse, otherwise then as all the world was by our first parents Adam & Noe. Ibid. If this be so, how then hath she broken the covenant of wedlock between Christ and her, if she were never in it? How can she be called a whore, in respect of Christ, any more than the heathens that never knew God in Christ? How can she be said to be in apostasy & defection from Christ, if she never were in the faith and way of Christ? How saith himself otherwhere, that the West churches (of which he knoweth the church of Rome to be one) were for their apostasy delivered by God into the hands of that false horned beast, Antichrist: even as Israel and Judah of old, for their like sins, were delivered into the hands of the Assyrians and Babylonians. Animadv. p. 84. Or will he say, that Israel and judah (with whom himself compareth these Churches) never were the spouse of Christ, otherwise then all the world was, by our first parents Adam and Noah? No marvel, if he think there is no calling in that church, any more than among the heathens: if this were so as he saith. And no marvel, if he say, the baptism had in that church, is not true baptism, but an idol, & nothing in the world, a lying sign, & execrable sacrament, etc. Hearken again ye Anabaptists: what notorious reasons M. Ains. hath for you: and tell me, if ever any among yourselves came to this conceit, to think that the church of Rome now adulterate, this harlot never was the spouse of Christ otherwise then as all the world was, by our first parents Adam and Noah. And hang down your heads (if M. Ains. say right) all ye protestants and reform churches; yea and reverse your writings, all ‘ M. Calvin Luther, Broughton, Whitaker, Raynolds, junius, Polanus, Piscator, etc. ye the godly & learned writers of this later age, who in all your pleading and leaving of the church of Rome, have still insisted upon this, as a main ground, that she is an adulteress, at this day, committing whoredom against jesus Christ, both by idolatry, and by other apostasy and iniquity; for which you have left her, and still do thus plead against her. For either your plea is not good and sound, or M. Ains. answer is frivolous, and his assertions here notably erroneous. Animad. p 102. 43. He saith moreover: This is not the church of Rome to whom Paul wrote, Rom. 1. but another of whom he prophesied, 2 Thes. 2. She succeed in the same place, as the night succeed the day. The church in Paul's time came from heaven, Rev. 21, 2. and is long since gone to God: this came up from the bottomless pit, Rev. 17, 8. and thither she must return. She is of another religion, the daughter of a strange God. Thus M. Ainsw. answereth M. junius in such sort, as if one (upon occasion of like question in Israel, in the time of jeroboams or Manasses apostasy) should have said, This is not the church of Israel, to whom Moses wrote, and gave God's laws, Deut. 31, 24, etc. but another of whom he prophesied, Deut 32, 5, 6, 15. etc. But the Scripture teacheth us better to understand things then thus, as he doth. The Psalm speaking of Israel in former and later times, saith, The Lord turned the sea into dry land: they went through the flood on foot: there did we rejoice in him. Psal. 66, 6. And (which cometh nearer the cause in hand) Hoseah speaking to Israel in apostasy, in the time of jeroboam the second, saith: God found jacob in Bethel, and there he spoke with us. Hos. 12, 4. Were it not vain now for one to except and say, jacob was long since gone to God: this people of Israel was now of another religion, the daughter of a strange God, etc. And as for the church of Rome itself, where M. Ains. saith: It was another of which Paul prophesied, 2 Thes. 2. then that to which he written, Rom. 1. he should remember withal, that in the same place Paul saith, the mystery of iniquity did then already work, etc. 2 Thes. 2, 7. Now I ask, where that mystery now wrought in Paul's time, and where the Man of sin (there spoken off) came to be exalted and seated: whether at Rome or not? If he say at Rome, let him consider with himself, what will follow thereupon. If he say, it was not there, let him then show us some other place in Paul's time, where that mystery of iniquity did then work, and came afterwards to be seated, & that also in the Temple of God: noting withal, what now letted for a time till it was taken out of the way: whereof the Apostle likewise speaketh in the same place, 2 Thes. 2, 4, 6, 7. I could also tell him, that the speech & question now is not either of particular persons in this or that age, or of several churches (as he would by his answers draw it unto) but of one & the same church, diversely considered, according to the diverse respects that are to be observed thereabout from time to time. And hereunto he must keep, if he will answer M. junius. Otherwise if he will needs be wandering, let him wander still on, till he come to answer M. junius otherwhere. Ibid. 44. And note withal, how he saith here, that the church of Rome to whom Paul written, Rom. 1. is long since gone to God. Yet otherwhere he saith, The Church of Rome, as Paul ‘ Rom. 11, 20, 21, 22. forewarned, was for unbelief cut off. Animad. p. 84. Now whom and where did Paul thus forewarn? was it not the church of Rome, to whom he wrote? and was it not in that Epistle which he wrote unto them: which himself here citeth for confirmation thereof? And will he then make it all one, to go to God, and to be cut off for unbelief? Or will he now for his own plea, admit of diverse considerations to be had of one and the same church, in diverse respects? If not, how will he reconcile these things, and clear himself of contradiction? 45. His perverting of the Scripture, and applying to the church, Animad. p. 102. that which is expressly spoken of the Beast, Rev. 17, 8. into which here again he runneth, I have showed before. As also, how ‘ See before pag. 113, etc. the jews being enemies in themselves, yet are beloved for the Father's sakes, Rom. 11, 28. observing thereby a diverse consideration to be had of persons & things, according to diverse respects: as M. junius also doth in this place, where he allegeth it. To which if M. Ainsw. will not keep, let him follow on his own wandering course. 46. Where he saith, If the Jews are beloved for their good father's sakes: Animad. p. 102. then Rome (why saith he not, the church of Rome) may well be hated for her evil father's sakes. For who were her Fathers, but the Gentiles, Sodomites, and Egyptians, Rev. 11, 2, 8, 18. not the Saints in Rome: for she is not of their faith and sanctity: If he mean this of the city of Rome, he speaks not to the point in hand. If he mean it of the church of Rome, what will he answer if we allege those sayings of the Prophets, who speaking of the jews, even of jerusalem & Israel, say: Thus saith the Lord God unto jerusalem, Thy birth and thy nativity is of the land of Canaan, thy Father was an Amorite, and thy mother an Hittite. Ezec. 16, 3. And again: Are ye not as children of the Ethiopians unto me, O children of Israel, saith the Lord? Amos 9, 7. Will he say, that jerusalem and Israel therefore were not ever the spouse of Christ, any more than the Hittites, Amorites, and Ethiopians? Or will he admit of no other consideration now of Israel, in any respect, but only ask, as here he doth, Who were their Fathers, but the Hittites, Amorites, and Ethiopians, Ezec. 16, 3. and Amos 9, 7. not the patriarchs and Saints in Israel; for these were not of their faith and sanctity? Or will he yet learn to leave off his cavilling, and by these occasions thus offered by himself, to consider and speak of persons and things diversely, in diverse respects? Or what will he answer hereunto? What ever it be, let him take it as an answer to himself: and in deed against himself, and for us. 47. But he saith, there is not so much as likelihood, Ibid. p. 102 103. that this church is the natural posterity of the Saints in Rome: because that besides the blooody persecutions in those times, there have been many changes of the Roman state, and great commotions & troubles, by the Goths, and Vandals, in the year of Christ, 414, 454, 546. and afterwards again by the Saracens, etc. And what then? The strangers, that came to Israel (whether in times of sincerity or of apostasy) were of the church of Israel as well as the jew, and so to be esteemed, though they were not of the same natural posterity with them. 2 Chron. 15, 9 and 30, 25. with v. 5, 6, 7, etc. and with Lev. 16, 29. and Numb. 9, 14. Besides, doth he think that the bloody persecutions in those times, cut of the whole church of Rome? Himself will not say it. All histories witness otherwise. See but the Acts and Monuments in the ten first and great persecutions, with the histories there following. And where he speaketh of the many changes of the Roman state, and great commotions, and troubles by the Goths and Vandals, etc. these specially concern the Roman state (as himself here speaketh) touching the city & Empire of Rome, with the territories & jurisdiction thereof: whereas our question is only of the church of Rome. But be it applied to the church, which also went through all that great and general calamity: yet let us remember, how jerusalem & judah of old were taken by Nebuchadnezar, the city and temple burnt, the land left desolate, the people of higher and lower estate, some slain by the sword, some perishing with famine and pestilence, others carried away captive into Babylon, and so remaining in captivity, seventy years: yet God in the midst of his wrath remembering mercy, still preserved a remnant: whom afterward he called out of Babylon (jer. 51, 45 with Rev. 18, 4.) And in all the changes and calamities of that people, yet is their estate still to be looked upon, as being the same people, though living in several ages, & differing greatly one from another, both in their religion, & other condition, diversely considered. Neither is it to be neglected, that in all these changes and troubles still they continued circumcision among them, and were still continued under the covenant of God, though themselves broke it many ways, and walked unworthy of it. Psal. 89, 30— 34. Ezec. 16 chap. Which likewise is to be observed concerning the Church of Rome, and other churches of Christians in apostasy, in the midst of all the changes and calamities, whereunto they have been subject diversely. Neither can this man himself show, that ever the church of Rome ceased to be, since it was first planted, but that it hath continued still (either in sincerity, or apostasy) even to this day: Nor can he show, that the Lord hath yet put them out of his covenant, and given them a bill of divorce; or that they have left off to baptise in his name, etc. And yet further (if we mark it well) M. Ain. his answer about this matter, is much like as the Papists give themselves. When the Papists are urged with this, that Rome is the seat of Antichrist the Beast, seeing it is the city that is built on seven hills, whereof john speaketh, Rev. 17, 9 they answer, that in deed † Rhem. Annot. on Rev. 17, 9 Rome of old stood on seven hills: but * D. Saunders, etc. the city is now gone from the hills, and standeth in the plain of Campus Martius, & the Pope sitteth on the other side of the river, upon the hill Vatican, etc. As if by reason of these changes, Rome were not Rome still, nor these Pope's the successors of the other Popes that were before, etc. In like sort, when M. Ains. is urged with this, that the church of Rome is become an harlot, etc. he answereth, that ” Animad. p. 102, 103 th● harlot is not the church of Rome that was of old: it hath had many changes and ●●●●rations since, both in religion and the Roman state, etc. As if therefore the church and city of Rome, were not the church, and City of Rome still: though they be altered many ways, and in sundry respects. Many other things hereabout (if it were needful) might also be observed: on which I purpose not to insist. As, that by the invasion and calamities which came upon Rome, & the western Empire, by the Goths and Vandals etc. may be understood the wounding of the Beasts head, spoken off Rev. 13, 3. Now difference is to be put between the Church, and the Beast, as is aforesaid. Besides, even the Beasts head thus wounded, was also healed again. Rev. 13, 3. And an head, now wounded, now healed, is still the same head, though in several estate and condition. Moreover, his own narration here (how ever it be understood and applied, whether to the church, or Roman state of the empire &c:) is against himself. For if Alaricus with his Goths did utterly waste & destroy it: what remained for Genscricus with his Vandals afterward to do thereabout? Or if these did wholly spoil and consume it, what did Odoacer with another company there afterwards? Or if these did effect an utter ruin, what then did Theodoricus and the Ostrogothes after that? And so may be observed of the rest here spoken off, of Bellisarius with his army; of Totilas king of the Goths; of the Saracens, etc. If he say, he speaketh not of an utter destruction, it is the more against himself. Or if he mean it of an utter destruction, his own narration crosseth it, besides the testimony of all histories. Yea those very clauses, where he saith, that Rome for a time remained without any inhabitant, man or woman, (and that, by the space of forty days, though he mention not this particular) show that this was not an utter spoiling of them for altogether, but only for a time: and so is still against himself. Furthermore many of those people, that made these invasions, became Christians themselves, and so the church (in this behalf) was increased. Not to speak how the very Catalogue of the Bishops of the church of Rome, giveth evidence against him. Or will he say, that though there were Bishops of that Church, (whether better or worse) yet there was not a church whereof they were Bishops? And mark, that in the particulars which here he speaketh of, the first time that he noteth, is the year of Christ 414. etc. Now let him speak therefore, whether till this time (and never after) there was at Rome, a church of God, under the covenant of God, having true baptism, or no.. If he say, there was not: to what end then is this particular narration of his, noting such a year, and such a year, etc. Is it not all in vain? If he say, there was: than it was some hundreds of years after Paul's time, that yet still it remained the church of God; yea and long after that many great corruptions, and the hierarchy of Antichrist also, had seized upon it. How also will he show that now at this time (let him take any of the years that he nameth) it ceased to be the church of God, and to have God's baptism and covenant any longer? Finally (to bring the truth more clearly to light, and the matter to a plain issue) let him consider with himself, and speak directly & advisedly, whether the church of Rome, that was espoused to Christ, is become an harlot, or not? If he say, it is: himself will soon perceive all his dispute here to be vain and erroneous. If he say, it is not: how then saith he otherwhere, that she is fallen into Apostasy like Israel's? Animadv. p. 84. For did not Israel, being espoused to the Lord, become an harlot? And was it not the same Israel, for the body of the church, in the account of the Lord and his Prophets (though not in the same particular persons, at all times) that was both the one and the other: whether we look on the ten tribes, or on judah, or both? Esa. 1, 21. jer. 3 ch. Ezech. 16. and 23 chap. Hos. 2, 1— 7. and 3, 1. and 12 chap. and 13, 4, 5. and 14, 1. Which is likewise to be observed, touching the church of Rome, and all other churches, in like estate, from time to time. Otherwise the Papists one way, and the Anabaptists another way, willbe confirmed in their errors, to the hardening of themselves, & seducing of others more and more. And so let M. Ain. observe the fruit of his opposition of the truth, and rejoice therein, but not with God. 48. His esteeming of the state of the church of Rome in apostasy, to be but as the estate of the Ishmaelites, and Edomites, also as Adonisedek with his Amorites and Jebusites in jerusalem, etc. is disproved & contradicted by himself, when he maketh them like Israel and judah, in their apostasy. Animad. p. 84. Neither doth M. junius give this reason why he accounts then the church of God, because they are the natural posterity of the saints (though this is not to be neglected, being duly considered) neither because they dwell in Rome, where the godly lived heretofore. These are things put in by M. Ains. himself: for what cause, himself knoweth best. M. junius knew, that there dwell jews at Rome, who are not of the church, and that the natural posterity of the Saints, may become jew, Turks, Pagans, and (as here he said expressly) † See here before pag. 185. the church may at length cease to be a church, when God ceaseth to call it back, and takes away the evidence of their holy marriage, that is, the holy Scripture, out of the hand of the adulteress, etc. 49. Where M. Ainsw. inferreth, that thus our reasons from Israel, are also impertinent to the present estate of the church of Rome: Animadv. p. 103. he should remember, how himself said before, that the typical estate of Israel, is our * 1 Cor. 10 6, 11. ensamples: Animad. p. 87. & more particularly, the Apostasy of the church of Rome, is like Israel's. Animad. pag. 84: But contradictions are not uncouth with him, since he began to turn himself into all colours, for the maintaining (what he can) of his errors and sinful courses. 50. Above all, observe and remember, that now he saith, our reasons from Israel, Animad. p. 103. might well serve for the times wherein john lived, when the true churches were many of them apostate: Rev. 2, and 3 chap. Yet here before he said, that Israel in their apostasy were not the Lord's people, or wife, nor under his covenant, etc. Animad. pag. 82. & that their sacraments were false, and lying signs, etc. How then should our reasons from Israel, serve for those churches, which here himself calleth true churches: unless he will say that true churches, & (in particular) those churches in john's time, spoken of Rev. 2 & 3 ch. were not the Lord's people, or wife, nor under his covenant: & that their sacraments were false, & lying signs, etc. If not, will he now say, that the case of Israel in apostasy, was like the estate of the churches aforesaid, which here he saith were apostate: & that therefore they also were now the Lords people and wife, under his covenant, having true sacraments, the signs and seals of God's covenant, etc. Or seeing these churches which he saith were apostate, are yet by the Lord esteemed golden Candlesticks, in the midst whereof Christ now walked, etc. Rev. 1, 12, 20. and 2, 1. will he so acknowledge likewise concerning Israel, with whom now he matcheth these Churches (that so he might the better, as he thinketh, exclude the church of Rome, from all comparison therewith?) If not, how will he reconcile these things together. 51. Note also, how now he acknowledgeth them to be true Churches, Ibid. which he saith were apostate: whereas still throughout his discourse and reasoning, he denieth apostate churches to be true churches. What now will his followers and favourites say hereunto, who can make no end of their odious exclamations, against others that speak any such thing: though it be with distinction, and upon just and needful occasion, for clearing the truth, and convincing of error, etc. 52. What also will himself and his followers say to this, Ibid. that the churches which he saith were apostate, are by the Lord himself acknowledged for golden Candlesticks; and churches wherein Christ walketh; and their ministers also to be stars in the right hand of Christ, etc. Rev. 1, 11, 12, 16, 20. & 2, 1. etc. and 3, 1, etc. Will they now admit of a diverse consideration of the same churches, and of their ministery, and estate, in diverse respects? If not, how will they reconcile their own assertions and the Scriptures together, which are alleged by themselves? Rev. 2, and 3 chapters. 53. Where M. junius cometh again to a double consideration of the church of Rome: one, as it hath all the divine things in the Scriptures, another as it hath them all corrupt, etc. M. Ains. (after his manner) passeth by sundry things of special moment, which M. junius purposely noteth hereabout: Ibid. neither keepeth he to the points in hand, as he should: beside that he speaketh sometimes of things granted by all; or taketh for granted things which he should prove, and which I have before again & again disproved: As namely, that still he confoundeth as all one, the Church, and the Beast arisen out of the bottomless pit: And, that he maketh the church of Rome to be the woman or city that (in john's time) reigned over the kings of the earth. Rev. 17, 1, 18. And where he saith, it is not properly the old church of Rome corrupted; but a new church arisen out of the bottomless pit: what meaneth he here by the word properly? Or doth he grant it improperly to be the old church of Rome corrupted? why then said he here before, that it was never Christ's spouse, otherwise then as all the world was, by our first parents Adam and Noah. Animad. pag. 102. And where against hath he disputed all this while? Not to speak, how sharply he rebuked M. Sm. when he would distinguish between the worship of the New Testament properly so called, and not properly. M. Ainsw. Defence of Script. pag. 4, 5, 6, 7, 8. 54. But it is not the woman fled into the wilderness: What then? Ibid. Difference is to be put between the inward parts of the Temple, and the outward; between the parts of the Temple that were measured, & the parts that were left unmeasured; between the Temple of God, with the Altar, and worshippers therein, spoken off Rev. 11, 1. and between the court of the Temple given to the Gentiles, and the holy city trod down by them two and forty months, as is said Rev. 11, 2. If it be not one of these, shall it therefore be none of them? If it be not the inner part of the Temple, will it therefore follow that it is not the outward? Or is not the outward Court and city also the Lords, because they are not the inward parts of the Temple that are measured, but left out unmeasured, and given to the Gentiles, and trod upon by them, the time appointed. This man himself doth here presently after, acknowledge, that the church of Rome, is the ‘ Animad. p. 104. court of God's Temple invaded, and the holy city trod down by the Gentiles, Rev. 11, 2. And otherwhere he teacheth, that the ‡ Defence of Script. p. 13, 14, 15. court of the Temple, & the holy city (spoken off, Revel. 11, 2.) did signify the Bhurch of God: and, that this also is the doctrine of all the Prophets: citing to that end, Psal. 51, 18. and 87. and 122. Esa. 60. Revel. 21. Where moreover he showeth, that jerusalem is often called the holy city, Nehem. 11, 1. Esa. 48, 2. and 52, 1. Mat. 4, 5. All which things lead us to look upon the Church of Rome, as being answerable to the Lords courts and city of jerusalem. Besides, when was the time, that the woman fled into the wilderness? Was it in Constantine's time (when one would least have thought it, in such a time of peace and outward flourishing of the Church) three hundred years after Christ: as ‘ M. Bright man on Rev. 12, 6, 14, 15. & 11, 1, 2.1. etc. M. Forbes on Rev. 12 s. 10, etc. some of good judgement do write? If so it be understood, shall we then think there was no outward visible church or Churches in the world from that time, to this later age, for the space of twelve or thirteen hundred years? Where then, and how were the Court of the Temple and holy city trod upon by the Gentiles, and that for the space of two and forty months? Rev 11, 2. Where did Antichrist now sit in the Temple of God, all this while? 2 Thes. 2, 4. Or had not the Christian apostate churches, baptism, and other ordinances of God continued among them (though with corruptions) all this time: as judah and Israel had circumcision and other constitutions of God, in the time of their apostasy? If it be applied to the times and invasions of the Goths and Vandals spoken of before: like consequences will follow, as upon the former: & somewhat more, inasmuch as these also wasted the churches of Africa: besides all the spoil that they did in the west, as is aforesaid. Or let this man himself name any time (whatsoever liketh him best) for the woman's flight into the vildernes: and he shall still find like consequences, & other more to follow thereupon. Finally let him consider, where himself and his followers had their baptism? whether in any visible Church of God, or not? And, whether the Lords ordinance of baptism hath not been continued, and deduced from the Apostles, unto our days, through all the time and estate of the apostasy aforesaid? Animadv. p. 104. 55. Where he maketh the church of Rome answerable to the army of Canaanites, Gentiles, Babylonians, Infidels, etc. to whom now will he resemble the wolf Antichrist himself with his sheep's skin and lambs horns? keeping due proportion with the cases spoken of in the Scriptures here cited by himself? Mat. 7, 15. Rev. 13, 11. and 16, 16. judg. 5, 19 Rev. 11, 2. Psal. 79, 1. etc. jer. 51, 1, 2. etc. Lam. 1, 10. Or will he still confound these, as all one: which he seethe M. junius doth purposely distinguish? Or will he needs contradict himself with one and the same breath, whiles here he maketh the church of Rome to be also the Court of God's Temple, & holy city, invaded and trodden down by the Gentiles? Rev. 11, 2. Or finally will he not cease to speak M. Sm. language, whom, when he applied this to the synagogue of Antichristians (as now himself doth) he rebuked very sharply, as I have showed here before, pag. 133. and may be seen in his Defence of Script. pag. 12— 15. 56. Why also saith he, Ibid. At first those Gentiles invaded the courts of God's temple, and trod down the holy city, Rev. 11, 2. as if this had been God's court and city but at first, and that this invasion and treading down had been soon done: when as in this very place, which himself citeth, it is said, they were given to the Gentiles, and trodden upon by them, for the space of two and forty months, or (as is in the next verse following) a thousand two hundred & sixty days: whenas yet all this time they are still the Lords court and city, though defiled and trod down, as jerusalem and the Sanctuary was, by the heathens of old. Psa. 79, 1. Dan. 8, 9-13. and 11, 31. etc. And why moreover maketh he his inference thus, If that army of infidels ●ere Gods true church, so is the synagogue of Antichristians: and not rather thus, If that city and sanctuary (though profaned and trodden down) was still Gods true Temple and city, so also is the church of Rome: which is here compared thereunto? 57 When he saith, the Heathens in their altars, Ibid. temples sacrifices etc. had the divine things of God among them aswell, if not better, then hath the Man of sin & his worshippers, in their sacrifice of the Mass, and other manifold Idolatries: why saith ●e not, then hath the church of Rome in their Baptism, and other divine ●hings of God had among them, though corrupted? Doth himself perceive, that thus his assertions would be plainly false, and not so deceive ●he simple, as now they do? Or seethe he not, that M. jun. speaketh expressly of the church of Rome, and doth purposely distinguish between it, & ●he man of sin with his hierarchy? Why then keeps he not to the point in ●and? Why confounds he things that differ? As if that circumcision & ●he other divine things of God, had in judah and Israel, though corruptly used in the time of their apostasy, were not to be distinguished from their ●olatries, whether in feasts, sacrifices, or other things which they had a●ong them, of their own forging and devising? 1 King. 12, 28— 33. 2 King. ●6, 10— 16. with 2 Chorn. 28, 2, 3, 4. and 33, 1— 9 58. Where ‘ See here before, p. 186. M. junius purposely answereth two doubts and difficulties, by ●hich the minds of many are troubled: the first, what we are to judge of the members 〈◊〉 the church of Rome; the latter what the duty of them is, who are in that church, & ●●e the great corruptions thereof: M. Ains. passeth by the first, whereof special regard should be had: and coming to the latter, he clippeth M. junius answers (as he is wont) omitting diverse things of weight: and having not what to answer, sets himself to cavil at those words, where M. junius saith, [the duty of those that are in the popish church, and see the grievous corruptions of it, is such as of those children, which dwell with their adulterous mother, that is, to abhor her sin, with speech and sign to call her back from evil, to abstain themselves there from, & in all things to cleave to their father, etc.] Thus (saith he) it appeareth, that these our Opposites are returned to acknowledge the whore of Rome, to be their mother, etc. But first, this is no answer to the point in hand. Hath M. junius here set down that which is right and agreeable to the word of God, or not? If he have, why yields he not unto it? If he have not, why doth he not confute it? Secondly, why doth he not also infer, saying, [Thus it appeareth, that these our opposites acknowledge the Lord God to be their Father, to whom in all things they are to cleave, etc. Thirdly, may not godly Christians (being in such estate, and so demeaning themselves, as M. junius speaketh) acknowledge the adulterate church of Rome to be their mother, as the godly jews did acknowledge jerusalem, judah, and Israel, being harlots, to be their mother notwithstanding? Esa. 1, 21. with 50, 1. Jer. 15, 8. Ezech. 16, 3, 44, 45. and 23, 2, 3, 4, etc. Hos. 2, 1, 2. and 3, 1. etc. Lastly, what church for their mother, had these men themselves, wherein they were borne and baptized, and with whom they lived, till they came to be thus persuaded as now they are? Any, or none? Let them look about and tell us: and then see, what will follow. Ibid. 59 And whereas M. Ains. (to have the more colour for his exception) takes hold of those words, where M. junius in other places before compared (he saith feigned) the estate of the church of Rome to be [as * See before pag. 184. a body which lieth swollen with waters of the dropsy, or with poison, which had long ago given up the ghost, if God by the medicine of his grace, etc. had not nourished and kept her warm:] First, why esteemeth he these similitudes to be but M. junius fictions? Are they not fit and pertinent, for the matter in hand? If not, why hath he not disproved them? Or are the similitudes which M. Ainsw. useth himself, to be esteemed but as fictions of his own? When here before he compared the hierarchy of Antichrist to the Egyptian boils, and to the Image which Nebuchadnezar saw, would he have it thought, that these were but his own feign. Animadv. p. 100 Or when ‘ D. Rain. six Conclusions, in the fift of them: as they are printed in his Conference with Hart, pag. 650. D. Raynolds useth the same similitudes, as M. junius doth here, will he say also, they are his fictions? But specially, why answers he not M. junius (if he be able) to the points in hand, neither here, nor in the other places aforesaid? If they were but fictions only that M. jun. feigneth, they might be the sooner and soundlier answered. And besides when M. junius saith, [she had long ago given up the ghost, if God by the medicine of his grace and long suffering had not nourished her:] why leaves he out that word of Gods long suffering, and puts in for it, etc. was it so much or so long to write down this clause, when he wrote all the rest? Or thinks he, that God hath used no long suffering towards that church, as he hath done towards other? Or would he, that the Reader should not observe it, because it is against himself? But to proceed, let us hear, what he inferreth upon the foresaid speeches of M. junius: Now (saith he) to leave their mother thus on her sick bed, as they have done ( ‘ My treat of the Minister. pag. 60— 62. disclaiming all Christian duty unto her, which ‘ My treat of the Minister. pag. 60— 62. is due to a true church in corruption) is but the part of unnatural children. Whiles God doth nourish and keep her warm, will they quite abandon her? As if M. junius had not here purposely and expressly said, [1. That * See here before, pag 186. the duty of such as are in that church, and see the great corruptions of it, is as of children that devil with their adulterous mother. In which case, a wise son will abhor and abstain from his mother's sin, and will with speech and sign call her back from evil, and in all things cleave unto his father: and while he can by reason of his mother, will cleave unto her, next after his father: but when and while by reason of her, he cannot do it with good conscience, for the spiritual and bodily injury of her, will then betake himself into the chamber or inner room of his father, where also is the church, the mother of us all. Gal. 4, 26. Secondly, that this therefore is not a good consequent, if one departed from this or that church, therefore he doth altogether departed from the church. Yea, that he doth but trifle, that doth so from a particular, conclude universally, etc. Thirdly, that the duty aforesaid, was religiously performed by our ancestors, whom the popish tyranny for some ages exercised, etc.] Which M. junius showeth largely in sundry particulars: as may be seen here before, pag. 186, 187. And what now would these men have more to be done? Would they, that such as since have been borne and brought up in other churches, should return to the church of Rome, & do likewise? Or have themselves done the like to such, as they hold to be true Churches in corruption? Or know they not, that when judah and Israel became harlots, the Lord taught the godly, to plead with them, as with their mother, and yet to leave and let them alone, and not to partake in their idolatries or other corruptions? Hos. 2, 1, 2. & 4, 1, 15, 17. Amos 3, 1, 2. with 4, 4, 5. and 5, 5. Mich. 6, 1, 2, 16. with Ezech. 23, 2, 3, 4— 36. and jer. 15, 19 & Esa. 8, 11, 12, 16, 17, 18. 60. Animadv. p. 104. Where he speaketh of the church of Rome being dead long ago in her sins Rev. 20, 5. with Ephes. 2, 1.) he had also the like before, of apostate Israel being dead in their sins, Hos. 3, 1. Animad. p. 70. Where let the Reader see, what I have noted thereabout, here before, pag. 87, 88 etc. Besides that if this death, be (as ‘ M Bright M. Forbes, etc. on Rev. 20, 5. some think) the apostasy spoken off 2 Thes. 2, 3. we must then remember withal, that this apostasy is in the Temple of God 2 Thes. 2, 4. like as there was apostasy in judah and Israel heretofore: and that difference therefore is to be put between God's temple, & the apostasy itself; as between judah and Israel, and their apostasy; Ezech. 16, and 23. with 1 King. 15, 34. and 2 King. 21, 11. between the Lords courts, & the Gentiles domineering therein; Rev. 11, 2. and between God's people, and the former and later Babylon, spoken off Jer. 51, 45. and Rev. 18, 4. And moreover also, that the dead (spoken off in the place here alleged by himself) live again and reign with Christ after the finishing of a thousand years, Rev. 20, 5. whereas he speaketh of the church of Rome, as being gone long since, damned, and dead for ever. Animadv. p. 98, 102, 104. So as even this Scripture, which himself citeth (if it be well observed) will be found to be against himself: and that other place likewise which he citeth, touching another death (which may be understood of the plague) and the utter burning of Babylon with fire, when the smoke of her burning shall be seen to ascend, as did the smoke of Sodom, like the smoke of a furnace. Rev. 18, 7, 8, 9, 18. with Gen. 19, 28. which the Scripture itself referreth & apply to the City, that great city, resembled by Babylon, and Babylon's destruction, that was of old: from which it shall never rise: Rev. 18, 2, 19, 20, 21. with Jer. 50, and 51 chapped. Which vengeance on that great city Babylon, the Lord God, that is strong, will certainly take and accomplish. And then shall we be so far from mourning at her funeral, as we shall rejoice ‘ Rev. 18, 20. with the heavenly multitude, & sing Hallelujah, when the Lord hath given ” Gen. 19, 28. Sodoms' judgement on her, and we see her smoke rise up for evermore. Rev. 19, 1, 2, 3. In the mean time, (touching the church, Temple, and people of God) as M. junius distinguishing between the Temple of God, & the apostasy of Antichrist, helped forward the consuming of the one, and prayed for grace & mercy to the other: so do we also humbly beseech the Lord, with mercy to behold and care for his church, and whatsoever belongeth thereunto; & daily to call and deliver out of Babylon his people all, increasing his mercies and graces upon them, to the edification of his church, the salvation of all his people, and the praise of the glory of his grace for evermore. Amen. And thus much concerning M. junius his treatise of the church of Rome. Where about I have written much more than at first I purposed: considering on one hand, how godly and learned he was, and being now deceased can not answer for himself; and on another hand how unworthily this Opposite hath dealt with him: who if he could have answered him, should have done it sound, remembering still with whom he did encounter; if not, he should have laid his hand on his mouth, & kept himself silent: and that would have been accounted unto him for wisdom. 61. Together with M. Junius ‘ Advert. pag. 113. was alleged also the testimony of Amandus Polanus (another godly and learned man) who said that Antichrist must sit in the Temple of God (2 Thes. 2, 4.) not Jewish or at jerusalem, but Christian, that is, in the Christian church. Polan. on Ezech. 39 pag. 733. M. Ains. answereth He was mistaken. Animadv. p. 104. 105 The same, that Bellarmine and other Papists answer the Protestants hereabout. Bellarm. de Pontif. Rom. lib. 3, cap. 13. Rhem. Annot. on 2 Thes. 2. sect. 11. Behold, whither M. Ains. now is carried. Polanus moreover for further confirmation of his assertion, alleged Chrysostome, Theophylact, Ambrose, Hilary, Jerome, Theodoret, Oecumenius, Augustine and Thomas Aquinas also: referring the Reader for their testimonies, to his Catholic Symphony, chap. 24. Thes. 3. And therewithal we adjoined the testimony of Keckerman (a good writer also of this age, who speaking of the popish church, saith, It is not a pure church, but very corrupt, like as a rotten apple is in deed an apple, but corrupt: and as a man infected with the plague is a man, but not a sound man. Keckerm. Praepar. ad sacram synaxin. pag, 83. Ibid. Now M. Ainsw. answers all alike, that they are mistaken, in judging of that rotten church. So (in his judgement) all are mistaken hereabout, but himself and his followers; who are mistaken most of all, and yet will not see and acknowledge it, though it be showed unto them. 62. Last of all, to countenance his cause the more (that I may use his own words) he sets it out with the name and judgement of † Animad. p. 105, etc. many learned men, specially of our own country, M. Cartwright, M. Perkins, D. Fulk, D. Willet, and M. Bale, who are now deceased (all of them, save one:) to whose judgement in other things he would be loath to stand. So now himself doth that, which here before he carped at, or blamed in us. Animad. p 98. For the men themselves, they were in deed learned and godly: and to their writings, in many things we condescend: but wish that in some things they had spoken more advisedly, and written more sound, than they have done. To rip up particulars wherein they erred, I am loath: having both reverend estimation of the men, and knowing that none liveth, who is not subject to err in some things, seeing we all know but in part. 1 Cor. 13, 9 Yet that the truth may better be searched out, and no way praejudiced by the names and judgement of these learned men: I have thought it not amiss, briefly to note thus much touching the points in hand, and their sayings here produced, being compared with other speeches of theirs otherwhere: that if the Reader do well mind them, he shall find some of their assertions to be erroneous, & very grounds of Anabaptistrie, some to be doubtfully spoken by them, and some with crossing of themselves and one another; besides that sundry things which properly and directly concern the man of sin, they apply to the church and Temple of God itself, not distinguishing things aright, as they might and should have done: Which M. junius ‡ See here before, p. 184. noteth particularly, to be a special means, whereby many are deceived hereabout. M. Cartwright (he saith) written that the children of Papists are not in the covenant of God. T. C. Reply 1, p. 173. How came himself then, and the reformed churches, under God's covenant, being descended of Papists? Or were they baptised, before they were under God's covenant? Or shall we think, that apostate christians are not answerable to the apostate Israelites of judah and the ten tribes, among whom (in the time of their apostasy) God continued his covenant, and circumcision the sign thereof? Finally, how then is it true that D. Raynolds saith, though * D. Rain. fift Conclusion: joined with Heart's conference, pag. 657. the Romanists have greatly & grievously hurt baptism with their annoyances, yet the substance thereof, and as it were the life, hath been preserved whole and sound through God's mercy? If their children be not in the covenant of God, how hath the substance and life of baptism been preserved sound among them by the mercy of God? But of this, I have spoken sufficiently here before, p. 28, 35, 58, etc. 121, etc. M. Cartwright also (saith he) writes, that the church of Rome is no church. T.C. Reply 2. p. 146. How then is it the Temple of God, where Antichrist sitteth? 2 Thes. 2, 4. or the Court of the Temple, and holy city, trod down by the Gentiles, two and forty months? Rev. 11, 2. And why doth M. Perkins say (as here he allegeth) that † In his expos. of the Creed, tit. church. Animadv. p. 106. it is no true or sound member of the catholic church? According to M. Cartwrights' speech, he should have said, it is no member of the Catholic church at al. Or when D. Raynolds disputeth, that the church of Rome is not a sound member of the catholic church, doth he mean, that it is no member at all thereof? How then saith he, that the substance and life of baptism hath been preserved whole and sound therein through the mercy of God, as is aforesaid. But of this also enough is spoken here before, pag. 120, etc. D. Fulk (he saith) * In his answer to the Counterf. Catholic. Art. 11. tells the Papists, that they have nothing in deed, but the Synagogue of Satan. Yet D. Fulk otherwhere answering the Rheims Annotations on 2 Thes. 2, 4. first tells the Papists, that † Sect. 11. the church of Christ is by the Apostle called the Temple of God, 1 Cor. 3, 16, 17. 2 Cor. 6. Rev. 3, 12. wherefore (saith he, speaking now doubtfully) the Apostle meaneth, that Antichrist shall sit in the visible church of God, or that which is so called and commonly reputed. And afterward, when he hath showed the judgement of diverse ancient writers thereabout, tells the Papists plainly, ” Ibid. sect. 12. Thus you see by the most & best approved Author's judgement, Antichrist should sit in the church of God. If then it be the church of God, have they nothing in deed, but the Synagogue of Satan? D. Willet (he saith) ‡ Synopsis Papismi. Contr. 2. of the church. q. 5. par. 2. utterly denieth that they are a true visible church of Christ. But do any of his arguments prove it? Let the Reader consider, & mark it with judgement. Again he saith * Ibid. Controv. 4. q. 10. part. 5. 2 Thes. 2. he shall sit in the Temple of God, that is, the visible church, that which sometime was a true visible one, as the Church of Rome, and after should so be taken, reputed and challenged, as it is at this day by the Papists. Yet a little after in the same place he saith, Paul speaketh not here, of any material Temple, but of the church of God: neither doth S. Paul in this sense refuse to use the name of Temple, as 1 Cor. 3, 16. and 6, 19 and in other places. Now if the name of the Temple of God be so used by the Apostle in the other place of 2 Thes. 2, 4. as it is here, in these places, 1 Cor. 3, 16. and 6, 19 and otherwhere: than it signifieth the church and Temple of God, not only that is so taken and reputed, but that is so in deed. For so in these other places it is understood. Moreover, when M. Willet proveth the churches of the Protestants, and namely the church of England, to be true visible churches, he useth this for his first argument. † Ibid. controv. 2, q. 5 part. 2. That church which sendeth forth Martyrs, as Christ's faithful souldjours, is the true church. This Proposition (saith he) I think, is not doubted off: for out of the church there are no Martyrs. If this than be an undoubted argument, either he must show that the church of Rome affordeth no Martyrs against the Turks, and other professed enemies of the Christian faith: or if it do, he yields, it must needs be the church of God. M. Bale noteth diverse things, which ” Image of both churches, in the Prof. apperteyn to the man of sin, & plainly show, that the Pope is Antichrist: As, where he saith, The Pope maketh his boast, that he is the high Priest, he is of equal power with Peter, he cannot err, he is head and spouse of the Church, etc. But difference is to be put between the Temple of God, and Antichrist the man of sin sitting therein, etc. as hath been often showed here before, pag. 125, 137, 183, etc. Besides, speaking of the Turk, he saith, he will in no case grant Christ to be the son of God, nor that he died here for man's redemption. Yet both these are acknowledged by the church of Rome, as I have showed here before, by their own profession. Pag. 122. Other things that might further be observed out of those men's writings about the assertions aforesaid, I will not insist upon. It may suffice, that M. Ainsw. himself saith here, † Animad. pag. 105. it is not to be marveled at, though wise and godly men be mistaken, for in many things we sin all Jam. 3, 2. And good it were for this man himself and his followers, that they had this wisdom and godliness, in sincerity and humbleness of mind thus to think & acknowledge of themselves, that they are mistaken, and sin in many things: then would they not be so stiff, and self conceited in their fore-conceived opinions & former practices, even when better is showed unto them, by the word of God. Now having thus treated of the points aforesaid, and of the understanding of that Scripture, 2 Thes. 2, 4. touching Antichrist sitting in the Temple of God: I will by this occasion yet further (before I conclude) annex herewithal the judgement and testimony both of ancient and later Writers, concerning these things, not naming all that might be alleged, but a few only of each sort: as followeth. Testimonies of ancient Writers. Chrysostome (speaking of Antichrist) saith, He shall sit in the Temple of God, not that which is at jerusalem, but in the Temple of the church. Chrysost. homil. 3, in Epist. ad Thes. 2. Theophylact saith, Not in the Temple, which is at jerusalem specially, but simply in the churches, and in every Temple of God. In 2 Thes. 2. Oecumenius hath likewise, He saith not the Temple of jerusalem, but the churches. In 2 Thes. 2. Item Severianus apud Oecumenium, ibid. Theodoret saith, He calleth the Temple of God, the churches, in which Antichrist shall arrogate unto himself the chief seat. In 2 Thes. 2. Augustine saith, The Temple of any Idol or Devil, the Apostle would not call the Temple of God. De civet. Dei, l. 20, c. 19 Whereof also see here before, p. 147. Ambrose likewise saith, So that in the house of God, he sitteth in the seat of Christ. In 2 Thes. 2. Testimonies of later Writers. etc. Calvin saith, Paul placeth not Antichrist any otherwhere, then in the very Sanctuary of God. 2 Thes. 2, 4. Of which also see more here before, pag. 164. Hemmingius saith, By these marks (spoken off 2 Thes. 2, 4.) is signified, that Antichrist is not any one properly out of the visible church. Ibid in 2 Thes. 2. junius saith, That the papacy is in the church, as the order or estate of apostasy in the house of and city of God, is as certain, as that of the Apostle is certain, 2 Thes. 2. that the man of sin, the son of perdition sitteth in the Temple of God, with his whole order or estate of apostates. Lib. singulari de Ecclesia contra Bellarm. cap. 17. In fol. pag. 1020. Of which point, and many other things concerning this matter, see more here before, pag. 183. etc. Zanchius saith,] I agree not with them, that think the church of Rome hath ceased to be the church of Christ, aswell as the east churches, which afterward became Mahumetane. What church ever was more corrupt, than the church of the ten tribes? Yet by the Scriptures we have learned, that it was the church of God. And how hath Paul called the Church, wherein the said Antichrist should sit, the Temple of God? Neither is it Baptism that is administered out of the Church of Christ. Neither doth a wife cease to be a wife, because she is an adulteress: except she be manifestly divorced, being deprived of the ring, the pledge of the marriage covenant. The Church of Rome therefore is yet the church of Christ. But what a church? So corrupt, so depraved, and oppressed with such tyranny, as we neither can with good conscience partake of their holy things, nor safely dwell among them. In Praefat. librorum de Natura Dei. Polanus saith,] A particular church is either pure, or impure. A pure church, is a company of such as have the true religion uncorrupted. etc. It is very commonly called a true church, but by a Synecdoche. For every pure church of God is also a true church: but every true church is not always 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 always pure: for gold mixed with dross, is in deed true gold, but is not yet pure, till it be severed from the dross. A leprous man also is a true man, but not pure or clean. 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: either 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, than it is all one as pure and orthodox. But if it be opposed to a false, and therefore no church, than it is not all one as pure. For at the time when Christ was borne and lived on the earth, the church of the jews was a true church of God, but it was not pure: because it was corrupt both in the doctrine and discipline thereof. And except these things be distinguished, it will follow that there hath been some time, when there was no true church of God in the world: which is most absurd. Polani Syntag. in fol. tomb. 2. libr. 7. cap. 8. pag. 544. And a little after again, An impure Church, is a company wherein religion is corrupt. And it is either less impure, or more impure, or most impure of all. etc. 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 retaineth yet somewhat of the doctrine of Christ, though mixed with many errors, and because it retaineth Baptism the sign of Christianity, in the substantial form thereof, though defiled with many blemishes and corruptions: as also because it retaineth yet some invocation of Christ the mediator: Otherwise they that are baptized in Popery, should be baptized out of the church, and therefore not with the baptism of Christ. Briefly, the church of Rome at this day hath all things corrupted, but not altogether. As of old the church of jerusalem, 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 press therein: but it brought not forth grapes, but wild grapes. Esa. 5, 1. etc. For the church of Rome is to be distinguished from the Pope's Church or faction of Antichrist, which prevaileth in the church of Rome, and will not suffer them that profess Christ more purely, but labours to oppress them, that it alone may have al. etc. Seeing therefore the church of Rome at this day is most impure, and the pope's church is that spiritual 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 sins, and that ye receive not of her plagues. Ibid. pag. 549, 550. [More all so he hath hereabout, in his writings otherwhere. Of which, & of Keckermans testimony withal, see here before, p. 178, and 208, and 209. & in the Advertism. pag. 113. Paraeus saith,] The jesuits accuse us, that we have made a division, departing from the church. But we have not departed from the church, but from the Papacy: we came out of Babylon, at the Lords commandment, who saith, Come out of her my people. Paraeus in Rom. 16.18. Piscator saith,] The Temple of Solomon was a type of three things: First, of the body of Christ, as appeareth by his words, john 2, 19 and by Paul's 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 john, Rev. 3, 12. Thirdly, of each of the faithful, as Paul's words show, 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 wickedness, calling him a man of sin, that is, wholly given unto sin; secondly, by the punishment that shall come upon him according to the decree of God, calling him the son of perdition, that is, appointed by God to perdition or eternal destruction; thirdly, by his intolerable impudency and pride, that he shall oppose himself against Christ, and exalt himself above God himself; four, by the place, where he shall rule & exercise his tyranny, to weet, in the temple of God, that is, in the church. Piscat. Analys, in 2 Thes. 2, 3, 4. M. Bradford, a faithful martyr of our own country, 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 bear rule in the church. Act. and Monum. pag. 1616. M. Brightman treating of Antichrist, speaketh very often of his sitting and domineering in the church. As when he saith,] The Dragon is the open enemy, throughout this book, who were the Emperors of Rome, as long as they remained heathens. The Turks play this part in these last ages. The Beast is a more close and crafty enemy, who is Antichrist that sitteth in the Temple of God, Brightm. on Rev. 16, 13. In the English, pag. 552. [Again,] To be extolled above all that is called God, or that is worshipped, is not to be extolled above that one God in heaven, but above every God in earth, that is, above all magistrates; not only those that be of the inferior sort, but also above all that Majesty that is sovereign amongst men, the highest Emperors themselves, 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, seeing that by this means 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 little word left for you out of the Scriptures, which can teach that Antichrist shallbe a certain or singular man, after the right manner of concluding: but we have demonstrated out of them most certainly, that he is that Apostatical Sea of those, that shall domineer in the church. Ibid. chap. 2, p. 642. And the like he hath often otherwhere. M. Robbinson also saith,] The constitution even of Rome (as now it stands) is not simply false, but only in this and that respect. justif. of Separate. pag. 88 And many more I might allege, of all sorts of Writers and Witnesses: but these may suffice. Yea it is enough alone, that God's Word doth so teach and confirm it, as before is manifested. The Conclusion. HItherto of these things concerning the Church of Rome. Whereabout I have written the more largely, to help forward (what in me is) the better searching out, and more clearing of the truth, both against Popery on the one hand, and Anabaptistrie on the other. For with the Papists, there is nothing more common, in pleading for the estate of that church, than thus to reason and ask, Seeing it is granted, that the church of Rome was the church of God in the Apostles times, when was it since that she ceased so to be? In which of the Centuries after Christ? In what Popes days, etc. Whereunto some answer, about 300 years after Christ, when at the Nicene Council the primacy of that Sea was so and so acknowledged; some think sooner, strait after the Apostles days; some later, about four hundred years after Christ, others about five, & some about six hundred after Christ, etc. Hereupon the Papists insult, and both harden themselves, and trouble others very much hereabout. On the other hand, the Anabaptists taking it for granted, that the church of Rome is not the church of God, they cast away the baptism there received, and profess to begin all anew, and therefore are again baptised anew, and so proceed on in their course, as best liketh themselves: being therein more hardened by others, who also say, that the Church of Rome is not the church of God, neither their baptism true baptism, but an Idol, and lying sign, a cursed and detestable Sacrament, etc. Thus errors and evils increase on all hands: whereas the way, both sound to answer the Papists, and rightly to prevent the Anabaptists errors and evil courses, is to answer, that the church of Rome, is yet still the church of God, but in apostasy; the temple of God, but wherein the Man of sin sitteth, etc. And therefore as it is the church & Temple of God, to acknowledge it, to retain the baptism, and whatsoever ordinance or truth of God, they have yet among them: but as it hath the man of sin set therein, as it is in apostasy from the faith, worship, order and government, wherein at first it was set (as may sufficiently appear by comparing their present estate, with the Epistles written by the Apostle to the Romans, and the other Primitive Churches, etc.) so to leave and witness against all the apostasy, iniquity, mixtures and corruptions thereof: and to return to the ancient and good way, wherein the Church of Rome with the other Churches aforesaid were first planted by the Apostles. Of which point, I shall (God willing) by other occasion speak more hereafter. In the mean time (as I noted before) remember still to distinguish between the Temple of God, and the man of sin set therein, between the church itself, and the apostasy thereof: like as between the Temple at jerusalem, and the idols of abomination that were set therein, between the church of Israel, and the defection thereof. Which did not hinder, but that yet still it was the Temple and church of God, though corrupted and defiled, so as none could lawfully in that estate either minister there, or bring their sacrifices thither: but the godly chose rather that jerusalem should be filled with their innocent blood, then that they would sin and defile themselves with the worship and abomination there used and urged upon them. 2 King 21, 1— 16. and 24, 4. Remember also still to apply unto Antichrist, what the Scripture hath otherwhere of the Beast, of the Gentiles, of Sodom, Egypt, Babylon, etc. And refer what it hath of the temple of God, of the court of the temple, of the holy City, and the like, to the church of God, either more sincere, or more corrupt, in defection, or otherwise. Consider withal, if whereas the terms of a true or false Church are commonly used, and many times not rightly understood or applied, it would not be good and profitable for discerning of the different estate of Churches aright, to use the terms of sincere, Esai. 1, 21. or corrupt; pure, or impure; entire, or apostate; faithful, or adulterate, etc. And these also with degrees: as some more sincere, and some less; some more corrupt, and some less, etc. Which being well observed, would give great light, for understanding and observing things aright, both for judgement and practice: to eschew the errors and evils into which so many fall, some on the right hand, and some on the left. Finally, the due observation of these things, will show us both why and how to leave the present estate and apostasy of the church of Rome, & to return to the ancient estate and integrity thereof: retaining whatsoever they have that is the Lords, according to his word; and renouncing whatsoever mixtures or corruptions they have brought in of their own, whether concerning the faith, or the order of the church. This also (I trust) may be a means, by the blessing of God, to stir up both Papists, Anabaptists, and others that are any way so inclined, more carefully to consider their ways and estate in their heart, and speedily to turn their feet into the way and testimonies of the Lord. Psal. 119, 59, 60. Which grace the Lord in mercy vouchsafe unto them. And thus much touching the church of Rome, and the matters aforesaid pertaining thereunto. Touching the Church of England. NOw whereas our opposites hold also, that the church of England is not the church of God, nor hath the covenant of God; and the Baptism there received is not true baptism, but an idol, & lying sign, etc. their opinions are here again in many respects far more erroneous, and ungodly then before. For how ever some heretofore not regarding aright the faith there professed, and loathing the corruptions there retained, have misconceived some things concerning them and their estate: Yet now that there hath been longer time and more occasion further to consider thereof; seeing also into what extremities diverse of our countrymen that are become Anabaptists have by this means the more run themselves; and specially considering the doctrine of faith which they profess in Christ alone unto salvation: it should teach all, more advisedly and heedfully to regard their estate in this behalf, & to acknowledge them to be the people and churches of God, having the covenant & baptism of the Lord, etc. To insist further upon particular reasons hereabout, I need not: diverse have been noted † Pag. 30, etc. & 58 etc. and 121. etc. here before: where we have also showed, that even the church of Rome, is the church and Temple of God: as judah likewise and Israel of old were in the time of their apostasies. How much more than should we so esteem of the church of England (yea and of the Lutherans) who have in so many things now left the apostasy of the church of Rome, and have received the doctrine of justification by faith in Christ alone, with many other precious doctrines of truth, that are yet still miserably depraved and corrupted among the Papists. But hereupon some object and say, If they be the church of God, none may leave them; it is schism for any to leave those that are the churches and people of God; and why then do you not continue Ministers and members there still? etc. First, to this objection I have answered before, pag. 116, etc. To which I refer the Reader: as also to that which M. junius hath written concerning this matter: as may be seen here before, pag. 184, 186. Secondly, if this objection were sound, then might none leave the present estate of the church of Rome, seeing they are the church and Temple of God, as before hath been declared. Yet the men that do thus object, have many of them left it themselves. And M. junius showeth, that both these may stand well together: to esteem it to be the church of God, and yet to leave & forsake it in their estate: yea that it is our duty so to do. But in deed (to note this by the way) well may it be, that some Protestant writers, otherwise of great & good judgement, have heretofore the more denied it to be the Church of God, because they thought if that were granted, it would then follow to be schism for any to leave it, as the Papists themselves are wont usually to object. But the consequence is not good: as is showed before by the Scriptures and examples both in judah and Israel, etc. Pag. 116. Thirdly, in a Church there are two things specially that are still to be respected, the faith and the order thereof. Col. 2, 5. For touching the worship of God therein, it may in diverse respects be referred to the one, or to the other, or to both of them. Now for the Faith, which is in Christ alone to salvation, we acknowledge that they profess it sound; and in the unity thereof we also hope ourselves to be saved with them: and therefore (albeit they entreat & deal ill with us sundry ways, yet) we hold them to be our brethren in the Lord, and in the faith of his Gospel. But as for the church's order, worship, and government ecclesiastical: we hold and profess, that they stand yet still greatly corrupted, and transgressing the second commandment, many ways: As namely, ‡ Of these more particularly see in the Apology, and other Treatises of ours: also in the Treatise here following touching the reformed churches. in their Prelacy, and inferior ministery; in their Canons, Constitutions, and Worship devised and imposed by man; especially in the Book of common prayer, according to which all the ministers and people of that Church are enjoined to minister and partake of the holy things of God had among them: wherein are corruptions not a few, that are also observed and written against † The Abridgement of the Ministers book of Lincoln Diocese. The Survey of the book of Common prayer, etc. by diverse of themselves; besides the refusal, opposition, & persecution of the truth, which hath now a long time very often & many ways benshewed unto them, etc. And yet more specially, that the particular churches & ministers thereof stand not, as the primitue Churches and Pastors did, immediately under jesus Christ the Archpastor (as touching their ecclesiastical constitution) but under another spiritual authority and Prelacy devised by man; neither have power in themselves (as now they stand) to receive and practise all the ordinances of God, & to redress all errors and corruptions, that are manifested unto them by the word of God: as the Pastors and Churches aforesaid had. Which things standing thus, hereby may appear, that none can stand Ministers or members of the Church aforesaid in their estate, and perform the duties thereof according to the Laws and Constitution thereof: but they shall sin, and transgress the second Commandment. Which the Lord, that is a jealous God, accounteth to be hatred of him, and hath threatened severely to punish: as on the contrary he hath promised to show mercy graciously to them that love him and keep his commandments. Exod. 20, 4, 5, 6. compared with Lev. 10, 1, 2. Deut. 4, 1, 2. 2 King. 10, 18— 31. 2 Chron. 19, 2, 3. Luke 19, 27. Psal. 119, 126, 127, 128. Esa. 29, 13. and 65, 2. Mal. 1, 6— 14. Mar. 7, 4, 6, 7. etc. Col. 2, 20— 23. Rev. 14, 9— 12. and 22, 18, 19 Fourthly (which cometh to a like end with the former reason, but yet will make it more plain) there are two things concerning the worship and service of God, which we ought always carefully to remember and observe. One, that we ought to leave and forsake all the inventions of men, and more specially all the mixtures and corruptions of Antichrist the man of sin, in the service and worship of God: And this not only in things concerning the faith, but in such also as concern the order of the church. Exod. 20, 4, 5. with Deut. 12, 32. judg. 8, 27. 1 Chro. 13. & 15, 2. etc. 2 Chron. 33, 17. Psal. 119, 101, 113, 128. Esa. 30, 21, 22. Ezech. 43, 8. Mal. 1, 6— 14. Matt. 15, 9, 13, 14. Rom. 16, 17. Rev. 14, 9— 12. and 22, 18, 19 The other is, that we observe and practise all the commandments and ordinances of the Lord, which he hath (once for all) given unto his church: whether concerning the faith, or the order of the church: and so consequently the Church's government, worship, ministery, & ministration of all & every of the holy things of God, according to his word. Exod. 20, 6. compared with Deut. 12, 32. Matth. 28, 20. Gal. 3, 15. Jude v. 3. 1 Tim. 6, 13, 14. 2 Chron. 13, 8— 12. and 19, 8— 11. Psal. 119, 101, 128. Esa. 30, 21. and 33, 22. Rev. 14, 12. Which two things, seeing that in the present estate of the church of England neither ministers nor members can observe them, nor be suffered peaceably so to walk: how can it be but we must needs leave that estate, unless we should still continue in sin, against the Law of God? And how can that justly be counted schism, which is our bounden duty to the Lord, wherein we ought to obey God, rather than Man? Fiftly (to make the matter yet more plain) let us put the case, that some Kings and States would permit the Churches in their dominions peaceably to enjoy the ministery of the word, and the Baptism of elder people among them, but not of children: urging those words according to the letter, Make disciples, and baptize them, Matt. 28, 19 Or if of younger persons also, yet would not suffer any to have the Lords supper at all, because of the many questions and troubles that have been and yet are among the Papists, Lutherans, and other Protestants thereabout: Now hereupon I would ask, whether it should be sin and schism to leave such an estate, and to observe also God's ordinance of the Lords supper, according to his institution? Or if any would permit the use of it, but only under one kind: Or if in both kinds, to wit, both with bread & wine, yet would not admit it without the acknowledgement of Transubstantiation, or at least of Consubstantiation, pressing still those words, This is my body, etc. Matth. 26, 26. Or would not have it administered according to the simplicity of the Gospel, but as Princes or people did themselves like best to have it: Or admitting both preaching of the word and ministration of the Sacraments, yet would have all, though never so profane and notoriously wicked, to be partakers of the Lords Table, and not to be censured, admonished, debarred, excommunicated, etc. Or would not suffer the people to choose their own Officers, according to the word of God: or the Officers not to perform the duties which God requireth at their hands, but at the pleasure of man, Princes or people, or at least of the greater part of the people, urging those words, Tell the church, etc. Matth. 18, 17. and, All things are yours, etc. 1 Cor. 3, 21, 22, 23. Or finally and summarily, would not suffer the Churches, the ministers, and people, to observe whatsoever Christ hath commanded, Matth. 28, 20. but if they had the word preached, would not suffer the seals of God's mercy, the Sacraments, one or both to be enjoyed; or if they had both these, would not permit the Lords discipline to be had, the censures and sanctions of his judgement, according to his word and instistution, etc. Whether now (I say) in these and such like cases, we should not obey God rather than man: and whether it be schism and sin so to do? Sixtly, the church of England itself, and all the reformed churches and Protestants at this day, are charged by the Papists to be schismatics, for leaving the present estate of the church of Rome. But are they therefore so in deed? Sundry Protestant Writers have showed good reasons to the contrary: diverse of which (being indifferently weighed) may be applied to the points & case now treated off: (albeit withal I acknowledge great and unspeakable difference to be between the estate of these churches: & bless God daily for the many good things had in the church of England, & (for that they have left the church of Rome.) For which see particularly of our own countrymen) D. Raynolds sixth Conclusion: either in Latin, or as it is in English joined with his Conference with Hart, pag. 666, 667, etc. And D. willet's Synopsis Papismi, in fol. pag. 608, 609. etc. Lastly, whereas Conformity is much urged; and such as do not conform themselves, are charged with schism (whether they remain in that church, or leave the present estate thereof, that they may keep the ordinances of God according to his word:) we are still to remember, that there is a double Conformity, touching the outward worship of God; The one is that Conformity of rites and order, which the Lord requireth and prescribeth in his word; The other is the conformity which the laws and constitutions of men ordain and require. To the former, all are bound: and unto it the Lord hath given his promise. Matth. 28, 18, 19, 20. 1 Tim. 6, 3, 4, 5, 13, 14. compared with Exod. 20, 4, 5, 6. Deut. 12, 32. Mal. 1, 7— 14. Where Piscator well observeth, that in the outward worship of God there is required both a conformity of rite agreeing with the prescript of God's commandment; and sincerity in all which perform that worship to the Lord. Piscat. Observe. in Mal. 1, 7, etc. To the latter, we are bound no further or otherwise then as it agreeth with the conformity prescribed by the Lord himself, because we must worship the Lord only as he hath appointed in his word, and as we have the promise of his acceptance and blessing therewithal. For which, see the Scriptures aforesaid, and Deut. 4, 1, 2. Psal. 119, 101, 128. Esa. 29, 13. & 30; 21, 22. Matth. 15, 9 Hos. 4, 15, 17. Amos 5, 4, 5. 2 Cor. 6, 14, 15, 16, 17. Col. 2, 23. Rev. 22, 18, 19 Some other things pertaining hereunto, see also before, pag. 116, 117, etc. and in the third Treatise here following. Now if any ask whether that Christians and Churches may not and ought not to bear one with another, in their differences: of this also I have spoken here before, pag. 118, and 119, etc. the brief sum whereof is this, that we may and should so do, when the Churches and Pastors thereof professing the faith of Christ, stand (in their ecclesiastical estate) immediately under jesus Christ; having liberty & power in themselves, to receive any truth, and redress any error or evil, as they shallbe persuaded thereof; and in the mean time do not urge others to sin in their own persons, but suffer them peaceably to practise and walk in the way and order, which the Lord hath prescribed in his word. Which if it were the estate & dealing of the churches in England and other the like at this day, the question would (in diverse respects) be otherwise, for esteeming of them, and walking with them, than now it is. And these are the things which I thought here to note (by this occasion) touching the church of England, in regard of the points in question between us, & the Anabaptists, & others to much overcaried that way. Other things there are also good to be considered off: as namely, the diverse degrees of Gods manifesting the truth, and consuming of Antichrist with his apostasy; the different estate and proceeding of the Angels, spoken off, Rev. 14, 6, 8, 9, 15, 17. etc. and 15. and 16 chap. etc. the difference of ordinary and extraordinary estate and calling; the diverse consideration of spiritual, and bodily or personal communion; the distinction of Provincial, Diocesan, and particular churches, with the Bishops thereof; Also whether the particular churches among them, be not become parts and members of the Diocesan and Provincial churches, in their estate; Whether the prelate's bereave not the particular churches of many rights pertaining unto them, & more particularly take away from them some special rights and duties of the Pastors, ruling Elders, people, and (in some respects) of all estates generally among them: Finally, whether such Ministers as have left the corruptions of that estate, and live in Churches rightly established, may not yet notwithstanding upon occasion † 1 King. 13 chap. Hos. 5, 9 & 7, 12. Amo. 7, 13 Rev. 14, 6. etc. preach in the other churches aforesaid, both to show them their sins and aberrations, & to teach them the truth & way of jesus Christ, in all things, more and more, etc. But of these things now I treat not. Only I thought here, to note these heads in general: which may give occasion to others and myself to consider more thereabout: although that of some of them I shall hereafter speak somewhat more particularly, in the Treatise following, concerning the Reformed Churches. And thus much here, of the Church of England, by this occasion. This suit, we entreat such as take knowledge hereof, and have access to his Majesty & their Honours, to motion for us, and to further what in them is. Prov. 24, 10, 11, 12. & 31, 8, 9 jer. 38, 7— 13. & 30, 15— 18. Mat. 25, 31. etc. Now to conclude with suit to his Majesty, & the honourable LL. my humble suit is (as heretofore it hath been) to the Kings most Excellent Majesty, that it would please him (now after our long exile, and other manifold afflictions) to vouchsafe us that gracious sufferance, that we may be permitted to live in peace, under his Majesty's government, in our own native country: there to observe all the ordinances of Christ given to his Church, without being urged to the use or approbation of any remnants of the apostasy of Antichrist, or other human traditions whatsoever: we carrying ourselves in all loyalty, peace, and godliness, as becometh all faithful subjects in the Lord. Whom we daily pray, to 'stablish his highness throne in peace with much blessing, as he did to the good kings of judah, who (rejecting the inventions and commixtures of Man in the faith and worship of God) were careful to admit of no religion, nor any other thing in religion, but that only which was warranted by the word of God: that so his Majesty may always find, as they did, and as Solomon that wise king observed, and hath left recorded, that † Prov. 20, 28. mercy and truth preserve the king; and that his throne is upholden with mercy: and ” Prov. 29, 14. A king that faithfully judgeth the poor, his throne shallbe established for ever. Which mercy the Lord God, who is King of Kings, vouchsafe unto his Majesty, and his Royal seed, with all increase of glory, peace, and happiness, in this life, and for ever. Amen. jer. 6, 16. Thus saith the Lord, Stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein: and ye shall find rest for your souls. Sal. Song. 1, 7, 8. The church speaketh, and asketh of Christ: Tell me (O thou whom my soul loveth) where thou feedest, where thou makest thy flock to rest at noon: for why should I be † Or, as one that is veiled. as one that turneth aside by the flocks of thy companions? Christ answereth: If thou knowest not (O thou fairest among women) go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds tents. Rom. 15.4. Whatsoever things were written aforetime, they were aforewritten for our learning, that we through patience and comfort of the Scriptures might have hope. THE SECOND TREATISE. Of some things concerning them that are called Remonstrants. Hitherto of these opinions of the Anabaptists, and the assertions of others withal thereabout. Now I come to some other points, which concern not only the Anabaptists, but such other Christians also, as are called Remonstrants or Arminians. CHAPTER I. Touching God's decree of Election. whether God hath not in Christ, before the foundation of the world, according to the good pleasure of his will, foreordeyned some to eternal life; to be accomplished through Christ the Mediator, to the praise of the glory of his grace. Ephes. 1, 3— 14. Act. 13, 48. Matth. 25, 34. 2 Tim. 1, 9 1 Pet. 1, 2— 5, 19, 20. Revel. 13, 8. and 21, 27. 1 Thes. 5, 9 Amos 9, 9, 11, 12. Mal. 1, 2. compared with Rom. 8, 28, 29, 30. and 9, 11, 12, 13, 23. Where (for the special point now in controversy) let us consider, whether the original fountain and only cause moving God in himself hereunto, be not the good pleasure of his will: & not the will of man; neither our faith, or works foreseen; nor any other thing from without God himself whatsoever. 1. Because the Scripture thus teacheth, in these places and the like: Ephes. 1, 5, 9, 11. Exod. 33, 19 with Rom. 9, 11, 15, 16, 21, 23. Matt. 11, 26. & 20, 15. Jam. 1, 18. 2 Tim. 1, 9 Luk. 12, 32. compared with 1 Sam. 12, 22. Rom. 11, 1, 2, 5, 6, 33, 34, 35, 36. 2. And otherwise, God's election should rely and be grounded partly on man, and not only on God himself, that he may be all in all. And so God's decree of election from everlasting should not be only of his own free grace, but partly of ourselves; or by reason of our faith, works, or worthiness foreseen: Contrary to the Scriptures aforesaid. 3. Then also part of the glory of our salvation should be ascribed to man, & not the whole to God alone. Neither should we have such cause of being humbled in ourselves; and of renouncing all confidence in any worthiness of our own; that so we may in deed give all glory to God, as now we have. Ephes. 1, 3— 6. Rom. 9, 11, 16, 23, 36. 1 Cor. 3, 26— 31. & 4, 7. with jer. 9, 23, 24. Joh. 16, 14. 4. Otherwise also our election should not be altogether certain and unchangeable, as now it is, inasmuch as it is grounded only upon God, with whom is no change or shadow of turning: and not upon man, who is subject to change and alteration. Rom. 9, 11. and 11, 2, 5, 29. with Hos. 13, 14. joh. 10, 16— 29. 1 Pet. 1, 2— 5. 2 Tim. 1, 12. and 2, 19 Rom. 8, 29, 30, 33, 38, 39 Mal. 3, 6. jam. 1, 17. Numb. 23, 19 1 Sam. 15, 29. Psal. 102, 13, 14, 27, 28. Exod. 3, 14. Esa. 46, 10. Which is the more to be observed, because they themselves also write, that the Saints and faithful may fall away wholly from the grace of God, and perish for ever. So as their own opinions being laid together, they seem to deal in this matter, much like as the Anabaptists do in the other aforesaid: Who when the Lord himself hath given us a sure ground for the ministration of Baptism to the faithful and their children, to wit, God's gracious covenant and commandment: they (to exclude children from the participation thereof) would bring us to an uncertain ground, of Man's profession of faith and repentance. Hos. 6, 4. Matth. 13, 20. Act. 8 13, 23. 2 Tim. 4, 10. For although there may be good use made of such profession about other questions touching Baptism, and the ministration thereof: yet when we inquire of the right and sure ground hereof, we must carefully keep unto that which God hath laid himself, for the administering of his own sign and seal of his covenant of grace, and not admit of any uncertain one relying upon man. And (to note it by the way) it is a good thing in religion (concerning the points and questions thereof) both for instruction and comfort unto us, still to look unto the grounds thereof, and to observe whether they be sure and certain, as relying on God, or doubtful and uncertain, as proceeding from man. 5. Neither else should our faith and holiness depend upon God's election of grace; but his election should depend upon our faith and holiness. Which is contrary to the Scriptures: as may be seen, both touching faith, Act. 13, 38. and 22, 14. Jam. 2, 5. with Tit. 1, 1. and touching good works and holiness of life, Ephes. 1, 4. and 2, 10. 2 Thes. 2, 13, 14. 2 Tim. 1, 9 Where the Scripture showeth, See the truth hereof also, in another case, touching Gods dealing with Zerubbabel; Hag. 2, 23. that our faith & holiness follow after God's election, as fruits thereof: and go not before it, as causes thereof. Also, that they are means and ways by which God will bring us to salvation in Christ; but not the fountain and cause of our election, to the Lord himself. By which may also appear, that the doctrine of predestination doth not any way hinder faith or good works (as is objected:) but in deed stirreth up & encourageth thereunto: inasmuch as although unto God they are not the cause of our election, yet to ourselves they are a good assurance thereof, seeing they are fruits proceeding thereof: and are also means which it pleaseth God to use, and the way wherein he would have us to walk, to salvation in Christ, and the glory of his Name, for ever. Whereof therefore we should be so much the more careful, as we are desirous to glorify God, and to have our calling and election to life eternal, assured unto ourselves. 2 Pet. 1, 1— 10. Rom. 8, 28, 29, 30. Mat. 5, 16. & 25, 34, 35, etc. 6. Moreover how else is it true, that babes & little children are heirs of the blessing of God, and pertain to the kingdom of heaven: & therefore also to God's eternal election of grace? Mar. 10, 13— 16. Luk. 18, 15, 16. Rom. 5, 14, 15. and 8, 33. and 9, 11. and 11, 1— 7. Matt. 18, 2, 10. and 19, 13, 14, 15. with Heb. 1, 14. For upon the other opinions would follow, either that God hath elected no infants to salvation, but that they are all rejected and reprobate: or that infants (aswell as elder people) have that repentance, faith, and perseverance in godliness: which is required by the Opposites to be in all that are chosen by God unto life eternal. Whereas many of them die in their infancy, & some the first month, or first day they are borne: and yet are partakers of God's grace, and inheritors of his kingdom in Christ: as is aforesaid. 7. Finally, there are also elect Angels, aswell as elect men: & the like cause in God of his election of both: to wit, the good pleasure of his wil Else should not the will of God be the ground and rule of all righteousness; nor God himself be all in all, Christ being the head of all principality and power, as the Scripture showeth. 1 Tim. 5, 21. compared with Ephes. 1, 11. Col. 1, 16— 19 and 2, 10. job. 38, 7. Revel. 5, 11, 12, 13. Ephes. 3, 10. Exod. 33, 19 Psal. 115, 1, 3. Revel. 19, 10. with 1, 1. Heb. 1, 14. and 12, 22. Matt. 22, 30. Luk. 20, 35, 36. Rom. 11, 36. Seeing therefore the Scripture teacheth, that the election of God, is according to the good pleasure of his own will: seeing also it is grounded on God and not on Man; being certain and unchangeable; of the free grace and gift of God; to the glory and praise of his grace; causing and going before our faith and holiness of life; making Infants partakers of the kingdom of heaven; and having the like cause, as is of the choice of the elect Angels: let us therefore with the Scriptures, and according thereunto, acknowledge that the fountain and original cause of our election, is only the will and good pleasure of God, to the praise of his Name and glory of his grace, for ever. Hereunto also agree some sayings of the ancient Writers. As when Augustine saith, Christ chose us, not because we believe, but that we might believe: lest we should be said, first to have chosen him; and that should be false which he said, You have not chosen me, but I have chosen you. August. de predest. sanctorum. lib. 1, joh. 15, 16 cap. 17, & 19 And again, I see that the Father also loved us before, not only before Christ died for us, but before he made the world: the Apostle himself being witness, who saith, Ephes. 1, 4. As he hath chosen us in him, before the foundation of the world. August. de Trinitat. l. 13, cap. 11. Fulgentius also testifieth that there is not in the Saints any cause of God's Predestination, but only the good will of God. Fulgent. ad Marinum lib. 1. And thus much of the Decree of God's election. CHAPTER II. Touching Gods Decree of Reprobation. whether God hath not of old, according to his own will, good pleasure, and purpose, passed by some in his election of grace, & appointed them to wrath & condemnation, to be accomplished through their own desert, for the declaration of his glory. Jude, ver. 4, and 6. Rom. 9, 11, 12, 13, 17, 18. with Exod. 9, 16. Mal. 1, 3. Matt. 11, 25.26. and 25, 41. 2 Pet. 2.4, 12. 1 Pet. 2, 8. joh. 3, 18, 19, 36. and 10, 26. 2 Cor. 4, 3, 4. Prov. 16, 4. Rom. 2, 5. and 9, 19— 22. and 11, 33— 36. Where again let us consider, whether the very cause moving God hereunto, be not his own will, good pleasure, and purpose in himself: and not the will, or abuse of free will in the creatures, neither unbelief, or other sins of any foreseen. 1. Because the Scripture thus teacheth in these and the like places: Rom. 9, 11, 12, 13, 17, 18, 19, 20, 21, 22. and 11, 33— 36. compared with Gen. 25, 23. Mal. 1, 3. Exod. 9, 16. Matth. 11, 25, 26. and 20, 15. 2. And otherwise, the moving cause hereof should not be in God himself, but from without him. Contrary to the Scriptures aforesaid, & to the infinite, eternal, and unchangeable nature of God. 3. Neither else should there be in general, one and the same cause of God's decree, for election, & for reprobation: and that also both of Angels, and of men: as there is one Decreer of both, from all eternity, to the glory of his Name for ever. Rom. 9, 11, 12, 13, 18, 22, 23. 1 Thes. 5, 9 Mat. 11, 25, 26. and 20, 15. and 25, 41. 2 Pet. 2, 4, 12. Prov. 16, 4. Rom. 11, 33— 36. 4. Else also we do not in very deed acknowledge the will of God to be the ground and rule of all righteousness, in this, as in all other of his actions: how ever they seem strange unto flesh and blood, which can not comprehend them. Rom. 9, 18. Psal. 115, 3. Esa. 14, 24— 27. and 28, 29. and 46, 9, 10, 11. Ezech. 1, 4, etc. Psal. 92, 5. Matth. 11.25.26. and 20, 15. 5. Moreover, If sin foreseen, be the cause of Reprobation, than it is either original, or actual sin. But not original sin, because then all men being so borne, should be reprobate. Neither actual sin: first, because than no infants, no not of the Turks or Heathens, that die in their infancy, should be reprobate: secondly, because that then on the other hand, all of years should be reprobate and rejected, seeing all such sin actually: as the Scripture teacheth, and all will acknowledge. 1 King. 8, 46. Psal. 14, 2, 3. Rom. 3, 9— 19 Eccles. 7, 20. 6. Besides, if unbelief or other sin foreseen should be the cause of Reprobation, then should also faith and holiness foreseen be the cause of God's election. But this is not so: as was showed here before: p. 221, etc. 7. Finally, why else should the Apostle so sharply rebuke, such as make vain and odious objections hereabout, as he doth, when he saith, O man, who art thou that repliest against God? Shall the thing form say to him that form it, Why hast thou made me thus? Hath not the potter power over the day, of the same lump, to make one vessel unto honour, and another unto dishonour? What if God willing to show his wrath, & to make his power known, endured with long suffering the vessels of wrath, fitted to destruction? and that he might make known the riches of his glory on the vessels of mercy, which he hath afore prepared unto glory? Rom. 9, 20— 23. And how greatly again doth the same Apostle admire and reverendly adore Gods dealing herein (teaching us by his example so to do, as he doth) saying: O the depth of the riches both of the wisdom and knowledge of God? how unsearchable are his judgements, and his ways past traceing out? For who hath known the mind of the Lord, or who hath been his counsellor? Or who hath first given to him, & it shallbe recompensed unto him again? For of him, & through him, and to him are all things: to whom be glory for ever. Amen. Rom. 11, 33— 36. SOME OBJECTIONS AND ANSWERS. Object. I. But this opinion and doctrine maketh God to be the first cause and author of all sin. Answ. Not so: For first, the elect also sin, and not the Reprobate only. And God's decree of reprobation pertaineth only to the Reprobate, and not to the elect. Another cause therefore there is, and must needs be of sin, both in the elect and reprobate: namely, the abuse of free will in Adam, in whom all have sinned, and of whom all are descended, both the elect and reprobate: and since Adam's fall, man's natural corruption, & his corrupt will & concupiscence. Gen. 3, 1— 6. and 5, 3. compared with Rom. 5, 12— 19 Jam. 1, 13— 17. Eccles. 7, 29. Ephes. 2, 3. 2. Secondly, we are to distinguish between the action, and the corruption, of sin: Also, between sin, and the punishment of sin. Sin (as sin) and the corruption thereof, is of man, who being made righteous, transgressed wittingly & willingly. (For which see the Scriptures aforesaid, and the like.) But as it is an action, the ability to do this or that is of God, in whom we live, and move, and have our being. Act. 17, 21. also as it is the punishment of sin, it is justly inflicted by the Lord, who is just to punish sin. Thus God hardeneth the heart of Pharaoh, Exod. 4, 21. & 9, 12, 16. with Rom. 9, 17, 18. and Pharaoh hardeneth it himself, Exo. 8, 15, 32. and 9, 34. Which, as Pharaoh doth it, is sin: as God doth it, it is the punishment of sin. And thus it hath the consideration of good, for declaration of the justice of God. For God is just in all his ways, and holy in all his works. Psal. 145, 17. and his understanding is infinite, which man may admire, but cannot comprehend. Psa. 147, 5. & 77, 19 with Rom. 11, 13-36. 3. Thirdly, distinguish also between effects, and consequents. Sins come after God's decree of Reprobation, not as effects thereof, but as consequents that follow after it. It is most holy, & so not the cause of sin. 4. Neither is it sound to say, because God suffereth this or that, therefore he doth it. Difference is to be put between God's decree of permission, which concerneth all; and between God's decree of Reprobation, which respecteth only some, to wit, the Reprobate. Besides, all know, that men suffer many things, which they do not, nor can be said to do, nay which many times they forbidden. And the cause of an action (rightly and properly considered) is in the doer, not in the sufferer. 5. Otherwise, let it be observed, whether these men themselves do not in deed by their opinions make God the author of sin, and of evil and destruction: who hold, that God would have all and every particular man whosoever to be saved; and cannot deny, but he is able to save all whom he is willing to save; and yet also grant (as the truth is) that he doth not save all. What now will follow hereupon, according to their assertions, let them consider with themselves. 6. Finally, God is so far from being author of sin (as it is sin) as he hateth, forbiddeth, and condemneth it: which his word every where, and his works at all times make manifest. Object. II. But the Lord saith by Ezekiell, I will not the death of the wicked, but that the wicked turn from his way and live. Ezec. 18, 23, 32. and 33, 11. Answ. 1. The Lord is not contrary to himself, who saith by the same Prophet, As the vine tree among the trees of the forest, which I have given to the fire for fuel: so will I give the inhabitants of Jerusalem: and I will set my face against them: they shall go out from one fire, and another fire shall devour them: and you shall know that I am the Lord, when I set my face against them. Ezec. 15, 6, 7. Where the Prophet showeth, that as the vine tree is by Gods framing and disposition of it, given to be fuel for the fire: so also the jew & inhabitants of jerusalem were then by the special decree of God appointed to the fire and destruction. 2. The Prophet speaketh of temporary death, as may appear by Ezech. 33, 11, 25, 28. and 18, 2, 13, 27. compared with chapped 12, and 13, and 14, and 15, etc. whereas the question is about reprobation to eternal death. And great difference there is, between these two: as may be seen in the cases of Naboth and the Blasphemer (spoken of, Lev. 24.) who were both of them stoned to death. Lev. 24, 14— 21. and 1 King. 21, 1— 13. Also in josiah and Achab, who were both slain in battle. 1 King. 22, 34, 35. and 2 Chron. 35, 20— 24. These now had a like bodily & violent death: but shall we therefore match them together as like, touching eternal death? 3. Difference also is to be put between the revealed, and the hidden will 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 son, & sacrifice him: yet God's purpose was but thus to try Abraham's faith and obedience: which purpose of God was as yet concealed from Abraham, till God did afterward manifest it. Gen. 22, 1, 2. etc. The Lord also biddeth Esaiah go tell Hezekiah, that he should then die: when God notwithstanding doth afterward add fifteen years more to his life: which as yet was concealed from Hezekiah. Esa. 38, 1. etc. 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 which 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 die at al. 5. Observe withal, whether in the places aforesaid the Prophet speak not of the wicked converting to the Lord; and not of the Reprobate (whereabout the question now is:) For which, consider that which is written in Ezech. 18, 21, 22, 27, 28, etc. 6. Finally, the right translation & understanding here is thus: † Or, I am not delighted with. I have no pleasure (saith the Lord) in the death of the wicked, etc. Whereupon observe again, 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 sin. Psal. 37, 13. with 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 God's predestination, especially of Reprobation, should not be taught, or at least not be taught unto the common people, etc. Answ. 1. Why then doth the Scripture teach it: the Prophets, Apostles, and Christ himself? The Prophets, Gen. 25, 23. with Rom. 9, 12. Exod. 9, 16. and 33, 19 with Rom. 9, 15, 17, 18. jer. 6, 30. Mal. 1, 2, 3. with Rom. 9, 13. Prov. 16, 4. where it is expressly said, that the Lord hath made all things for himself; yea, even the wicked for the day of evil. And Christ himself also teacheth the same, when he saith, † or, I confess to thee I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things (the mysteries of the kingdom of heaven) from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight. Mat. 11, 25, 26. Where it is evident, that God's decree, not only of election, but of reprobation also, dependeth merely on God's good will and pleasure. Also, Matt. 13, 11. And again, when he saith in his prayer to the Father, Those that thou hast given me, I have kept, and none of them is lost, but the son of perdition: meaning judas. John 17, 12. Like as Antichrist also is called, the son of perdition, 2 Thes. 2, 3. that is, appointed to perdition and condemnation: As by the sons of death, is understood also such, as are appointed to die. 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 do others: but let us that are of the day, be sober, putting on the breastplate of faith and love, and for an helmet, the hope of salvation: then presently annexeth: For God hath not appointed us to wrath: but to obtain 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 which stumble at the word, being disobedient, whereunto also they were appointed. 1 Per. 2, 8. And Jude the Apostle, saying, There are certain men crept in unawares, who were of old foreordeyned to this condemnation, etc. Jude ver. 4. Thus do the Prophets, Apostles, & Christ himself, plainly and purposely teach this doctrine. And should not then the ministers of Christ tread in their steps, being still careful to teach it wisely, and sound according to the Scriptures? For whatsoever things are written aforetime, they were written for our learning, that we through patience, and comfort of the Scriptures might have hope. Rom. 15, 4. 2. Moreover, this doctrine is both lawful, and good to be taught in the church: 1. Because it glorifieth God, ascribing and yielding to God, the glory of his mercy, justice, wisdom, and power over all. joh. 16, 14. Rom. 9, 22, 23. and 11, 33— 36. II. Because it stirreth up to holiness of life, prayer, thanksgiving, good works, searching and relying on the word of God, etc. 1 Thes. 5, 6— 9 Mat. 11, 25, 26. Act. 4, 24— 28. etc. 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 certainty of our salvation, being grounded in the eternal and unchangeable counsel of God: It teacheth us to cast off all confidence in ourselves, and to ascribe our salvation only to the grace of God, acknowledging and admiring the riches of God's mercy, who of his free grace hath chosen us to life and salvation in Christ: It comforteth us against distrust, despair, and other manifold temptations, arising by means of troubles and adversities that befall us in this life, teaching us in all things patiently to rest in the work of God: and particularly, it strengtheneth us against the grief and offence, that otherwise we might take at the iniquity and evil dealing of hypocrites and other wicked persons, in the church, or out of the church: in as much as we know, that God is the disposer of all things, & that they come to pass according to his eternal and most certain and determinate counsel, who therefore will work 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 job 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 giveth us good & necessary occasion, to put difference between God's decree of election & reprobation, which was before all beginning, and between the execution thereof, which succeedeth in time afterwards. And thereupon to observe, that many things come between the decree itself, and the execution thereof: which are due means & causes of the latter, that are not at all any causes of the former. Rom. 8, 29, 30. 1 Pet, 1, 2, 18, 19, 20. and 2, 6— 10. Mat. 11, 25, 26. Act. 13, 48. and 14, 16. Psal. 81, 12. Esa 29, 10. Rom. 11, 2, 5— 10.33— 36. Some testimonies of ancient Writers. justine Martyr saith, God is not in the cause, that such as are predestinate are unjust, whether Angels or men, but every one by his own fault is such a one, as he shall appear. justin. Martyr. in Dialogo cum Tryphone judaeo. Augustine saith, They seek to know the causes of the will of God: when as the will of God, is itself the cause of all things that are. For if the will of God have a cause, than there is some thing that goeth before the will of God: which is wicked to believe. August. tom. 1. lib. 1. de Genes. contra Manichaeos', cap. 2. And moreover, In them that were not yet borne, and as yet had not done any thing, there could not be any regard of deserts: etc. But if it be said, that their conversation to come made the difference in the judgement of God, then surely that shallbe made of no effect, which the Apostle spoke before, saying: Not of works. Rom. 9, 11. But seeing he saith generally, Not of works: there he would also have works past, and to come, to be understood: to wit, works passed, which were none at all, and works to come, which were not as yet. Ibid. tom. 7. lib. de Predest. & Gratia. cap. 7. And again, How then said he unto these, you are not of my sheep? joh. 10, 26. Because he saw, that they were predestinate to eternal destruction, not prepared to life eternal by the ransom of his blood. Ibid. tom. 9 tractat. in johannem, 48. Isidorus also saith, There is a double or two fold Predestination: either of the elect unto rest, or of the reprobate unto death. Isidor. de summo bono, lib. 2, cap. 6. And Fulgentius saith, The wicked are predestinate unto the second death of the soul, that is, to the lake of fire and brimstone. Fulgent. ad Monimum, lib. 1. cap. 27. And hitherto concerning God's decree of Election & Reprobation. CHAPTER III. Touching general Redemption. whether Christ have not by his death, (according to the counfess and decree of God) redeemed only the elect from their sins, and from the wrath of God due thereunto: and not all, and every one in the world (none excepted) therefrom. Esa. 53 ch. compared with Rom. 8, 33, 34. 1 Thes. 1, 10. Psal. 16, 2, 3, 4. etc. with Act. 2, 25— 36. Matt. 1, 21. and 26, 28. with Dan. 9, 24— 27. 1 Cor. 5, 7. with Exod. 12, 3, 11, 12, 13, 14. Joh. 10, 15. Ephes. 1, 4— 14. and 5.23.25. Tit. 2, 13, 14. Heb. 2, 10, 17. and 9, 22, 24, 28. and 13, 20. 1 Pet. 1, 2, 3, 4, 18— 21. Revel. 21, 27. 1. Because they that are redeemed from their sins by the death of Christ, are also delivered from the wrath to come; and in Christ are justified, quickened, and begotten again to a living hope by his resurrection from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, being reserved in heaven for us. 1 Thes. 1.10. Rom. 8.33.34. and 4.25. with Esa. 53 chap. and Ephes. 2.5.6. 1 Pet. 1.2.3.4. Which grace is peculiar only to the elect, and not to all in the world whosoever. As appeareth by the Scriptures here noted before in the general Position, and many other the like in the word of God. 2. The Prophets teach us, that the righteousness which now Christ hath brought in, is an everlasting righteousness: whereas that which Adam had at the first, was quickly lost and foone gone. Dan. 9.24. with Eccles. 7.29. Psal. 49.12.20. And the Apostles teach us, that the Redemption which Christ hath obtained for us by his death, is an eternal Redemption. Eternal (I say) not only in respect of the typical or temporal Redemption and reconciliation made by the Priests in Israel; but also in regard of the fruit and benefit, whereof the redeemed are in deed made partakers to eternal righteousness and salvation, by jesus Christ. Heb. 9.12. with ver. 24, 28. and Dan. 9.24— 27. Rom. 8.23.29.30. Luk. 21, 28. Psal. 16.3— 11 and 130.7.8. Ezec. 43.18— 27. with Hebr. 1.3.14. and 2.5— 9.10.11▪ 17.18. and 4.14.15.16. and 5.9.10. and 6.17— 20. and 10.14. and 13.10.11.12.20.21. Ephes. 1.4.7.14. 1 Pet. 5.10, 1 Cor. 1.30.31. Where yet further to this end may be considered, how the Scripture speaking of our Redemption, doth by this word sometimes mean the price and ransom which Christ hath paid & answered for us unto God; sometimes our full enjoining of the fruit & effect thereof in eternal glory. Ephes. 1, 7.14. 1 Cor. 1, 30. 1 Pet. 1, 18, 19 with Luk. 21, 28. Rom. 8.23. Like as the word Regeneration may sometimes be understood of our new birth that is begun in this life; sometimes of our whole and full renewing to the enjoying of eternal glory in the life to come, Tit. 3, 5. and john 3, 3. 1 Pet. 1, 3, 4. with Mat. 19, 28. and Act. 3, 21. 2 Pet. 3, 13. Wherein we may also observe, how they which are partakers of the one, shall likewise be partakers of the other. As whom the Lord once loveth, and accepteth in his beloved Son jesus Christ, them he loveth to the end. Rom. 8, 37, 38, 39 and 9, 11, 13. with Mal. 1, 2. Ephes. 1, 5, 6. and 5, 2, 25— 27. jer. 31, 3. and john 13, 1. and 15, 13. with 10, 15, 16, 17, 27, 28. So as then, if all and every one in the world (without exception of any) be redeemed by the death of Christ, it would follow that all should be saved, having an eternal righteousness and redemption, and being made partakers of the love of God, and regeneration, to eternal life. And so the Reprobate should be redeemed and saved, aswell as the elect, and the unrepentant, unbelevers, & most wicked in the world, should be partakers of eternal redemption, righteousness and salvation by Christ, aswell as the repentant, and the believers, and most godly that ever were. Which is against the whole course of the Scriptures throughout. 3. Besides that such general redemption cannot stand, with that uncessant and unreconcilable enmity, which God himself, upon the fall of man, did put between the seed of the serpent, & the seed of the woman. Gen. 3, 15. By the seed of the serpent, I understand (with † Piscat. in Gen. 3, 15. etc. others) the wicked & reprobate, who are of their father the devil: as Christ showeth, john 8, 44. and by the seed of the woman, Christ himself specially, and in Christ all the faithful & elect, that come of that our first mother Eva, there spoken off. 1 Joh. 3, 7, 8, 9 Heb. 2, 11.14, 15. Rom. 16, 20. Gal. 4, 4, 5. 1 Cor. 15, 54— 57 Now if since the fall, Christ hath redeemed all in the world, whosoever, even the wicked and reprobate, then hath there been a reconciliation made again between the parties aforesaid; and that enmity between them taken away: (for Christ is the Lamb, slain from the foundation of the world, Rev. 13, 8. Hebr. 13, 8.) And so the counsel and work of God should be infringed, touching that hostile and perpetual enmity, which the Lord himself said, he would put between the seed of the serpent, and the seed of the woman, as is aforesaid. But this cannot stand, with the unchangeableness of God's counsel, or truth of his word. And therefore is erroneous. Not to speak of that confirmation thereof, which the continual experience of all ages, and even of this generation, wherein we live at this day, may afford. 4. And if we look at Israel, we may observe, that in the Tabernacle & Temple there were two Altars: the one called the brazen Altar, for the offering and sacrifice; the other the golden Altar, for the burning of incense thereupon. At both which, the Priests (as types of jesus Christ) ministered in Israel. The one more specially typing out the Redemption wrought by Christ, the other his Intercession. Exod. 27, 1— 8. and 30, 1— 8. Ezech. 40, 47. and 41, 22. and 43, 13— 27. compared with Heb. 13, 10, 11, 12. Revel. 8, 3, 4. By which, as we may learn against the Papists, that jesus Christ is our Redeemer at the brazen altar (on whom alone we are to rely for salvation;) and our Intercessor at the golden altar (on whom alone also we are to rely for the mediation of his Intercession for us, and not upon the Angels or Saints departed:) so likewise for the question in hand, we may furthermore learn this withal, that jesus Christ is Redeemer only for them, for whom he is Intercessor. And Intercessor he is only for the Elect and faithful; and not for the world, the Reprobate and wicked therein. As Christ himself, and the Prophets and Apostles do teach us. joh. 17, 9, 20, 24. Psal. 16, 3, 4. with Act. 2, 25— 36. Esa. 53, 12. Rom. 8, 33, 34. Heb. 9, 24. Rev. 8, 3, 4. Therefore also he is the Redeemer only of the elect, and not of the world, the wicked and reprobate whosoever. Which is yet further confirmed unto us, by the very names and titles, which in the Scriptures are attributed to Christ agreeably hereunto: as namely, that he is called Jesus, Christ, the Saviour, the Anointed one; the Author, Captain, and finisher of our faith and salvation; the great shepherd of the sheep; the shepherd and Bishop of our souls; the Father of eternity; the Prince of peace; the Angel of the covenant; the Sun of righteousness; the comfort of Israel; and eternal life, etc. Mat. 1, 21, 22, 23. & 16, 16. Act. 2, 36. Heb. 2, 10. and 12, 2. and 13, 20. 1 Pet. 2, 25. 1 John 4, 14. Esa. 7, 14. and 9, 6. 1 Tim. 2, 5. Mal. 3, 1. and 4, 2. Luk. 2, 25. 1 joh. 5, 12.20. 5. Hither also may be referred, that as the Passeover of old was instituted and killed for Israel only, and not for the Egyptians: so Christ our Passeover was ordained and sacrificed only for his Israel & chosen people, and not for the wicked and all in the world whosoever, none excepted. Exod. 12. chap. 2 Chron. 30. and 35. Ezr. 6, 19— 22. compared with 1 Cor. 5,7. and Rom. 8, 33, 34. 1 Pet. 1, 2, 18,— 21. 1 Joh. 5, 19, 20. 6. Christ by his death hath redeemed those only, for whom the Lords pleasure prospereth in his hand: whom also he maketh to be his seed, & him to be the chastisement of their peace, to be healed with his stripes. Esa. 53, 5, 10. with 1 Pet. 2, 24, 25. Which fruit and effect is only in the elect, and not in all whosoever: as all will confess. Otherwise also we should extend the redemption of Christ, further than God himself (who gave him to death for us) intended it: and contrary to the Scriptures, which apply it only to some, and not to all and every one in the world whosover. Psa. 16, 2, 3, 4. etc. with Act. 2, 25— 36. Esa 9, 6, 7. & 53, 4— 67. jer. 23, 5, 6. Dan, 9 24— 27. joel 2, 33. Mic. 5, 2. Mal. 4, 2. Mat. 1, 21. & 20, 28. & 26, 28. Luk. 19, 9, 10. Rom. 8, 33, 34. Heb. 9, 28. & 10.14. & 13, 10, 11, 12, 20, 21, 1 Ioh, 5, 4, 12, 13, 19, 20. 7. Christ laid down his life only for his sheep. Joh. 10, 11, 15, 16. and 15, 19 Heb. 13, 20. 1 Pet. 2, 24, 25. And therefore not for all in the world, seeing all are not his sheep. Joh. 10, 26. Mat. 25, 33. etc. 8. Christ died to confirm the covenant of God's grace, for eternal salvation unto his people. Dan. 9, 24— 27. Gal. 3, 13— 18. Heb. 9, 15, 16. and 13, 20, 21. Mal. 3, 1. and 4, 2. with Mat. 1, 21. and 26, 27, 28. And therefore only for them that are the heirs of salvation. For which, see the Scriptures & reasons aforesaid. Now whereas Daniel speaking of the Messiah, saith he should be cut off, and bring in everlasting righteousness, and confirm the covenant with Many, Piscat. resp. ad disp. Taufren p. 73. etc. etc. Dan. 9, 24— 27. two things there are, about the word (Many) well observed by some writers: which here I will mention. One is, that if we do thus translate and understand the word Many, than we must remember, that the elect & godly (for the number of them) are to be considered two ways: either in comparison with others; or simply in themselves. The elect and godly, in comparison of the reprobate and ungodly, are few, and the lesser number. Mat. 7, 13, 14. and 20, 16. and 22, 14. Rom. 9, 27, Piscat. in Dan. 9, 27. 28, 29. with Esa. 1, 9 and 10, 22, 23. But being considered in themselves, the elect and faithful are many, and the number of them very great Mat. 20, 28. Heb. 9, 28. with Esa. 53, 11, 12. Rev. 7, 4— 9 The other thing is, that the word here translated (Many) may also be translated the excellent, the great, the noble, glorious, honourable, etc. as the same word is by Daniel (in the singular number) used & applied to God, when he calleth him the great God, Dan. 2, 45. and by others also is used, when they speak of men, or other things, that are great or excellent: as in job. 32, 9 jer. 41, 12. Hos. 8, 12. and so likewise may be understood, in Esa, 53, 11. And thus it agreeth with David's speech (Psa. 16.) where (using another word) he bringeth in Christ speaking to God the Father, thus: My goodness extendeth not to thee, but to the Saints which are on earth, & to the excellent; in whom is all my delight, Psal. 16, 2, 3, etc. By which Psalm also we may learn (for the question in hand) that the benefit of Christ's redemption and mediation, is not to be extended to Idolaters, unbelevers, or other like wicked persons (vers. 4.) but only to those in whom Christ delighteth, that is, to the Saints, that are great, excellent and noble, being made the sons of God in Christ (ver. 3. with 1 joh. 3, 1. & Joh. 1, 12.) For whom Christ died, and rose again from the dead, & is set in glory at the right hand of God, where are pleasures for evermore. Psal. 16. And that thus we may understand and apply this Psalm unto Christ, and to the work of his redemption and mediation, we may learn by the Apostles themselves, so alleging & applying it, & other psalms 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, have remission of sins through the blood of his cross; receive the spirit of adoption of sons; are sanctified, renewed, and made conformable to the image of Christ; are never separated from the love of God, which is in Christ jesus; become members of that body whereof Christ is the head and Saviour; are the Saints of the High ones, or of the high places; and have the Angels sent forth to minister for them, as being the heirs 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 chapped 9, 24— 27. Psal. 91, 11— 16. Mat. 18, 10, 11. Heb. 1, 3, 13, 14. Of which graces and benefits, seeing all are not partakers, but the elect and believers only: therefore also the Redemption of Christ, and the fruit thereof, pertaineth to these only, & not to all in the world whosoever. 10. Christ (at his first coming) was once offered, to bear the sins of the Many, unto whom expecting him, he shall appear the second time without sin, unto salvation. Heb. 9, 28. Which second appearance of his, seeing it shall not be unto all for salvation, but only to the many spoken off, who are the heirs 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 joh. 1, 2, 3. & in the other Scriptures aforesaid:) therefore also Christ was offered to bear the sins only of them, and not of all in the world, whosoever & whatsoever they be. Herewith also accord sundry speeches of ancient writers. As when Ambrose saith: God knoweth what the Spirit desireth, Rom. 8, 26, 27. and what is the mind of the Spirit, because he maketh intercession for the Saints: as it is written, because even 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 would not agree, that by the name of the World, the church could be signified: contrary to the words of the Apostle, who saith, 2 Cor. 5.19. God was in Christ, reconciling the world to himself: and contrary to the words of the Lord himself, who said, The son of man came not to judge the world, joh. 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, unless that by the name of the World, the church be understood, which only being reconciled by him is saved. August. tom. 7. lib. contra Donatist. And again: He that spared not his own son, Rom. 8, 32, 33. with ver. 29.30. but delivered him up for us all: how shall he not with him also freely give all things unto us? But to whom? To us that are foreknown and predestinated, justified, glorified, of whom it followeth, Who shall lay any thing to the charge of God's Elect? August. tom. 9, tractat. 45. in johan. Again also: How then said he unto these, ye are not of my sheep? Because he saw they were predestinate to eternal destruction, joh. 10.26. not ordained or purchased to eternal life by the ransom of his blood. Ibid. tractat. 48. in johan. And Cyrill likewise: Christ is now also subject to the Father: Hebr. 9.14. 1 Pet. 1, 19, 20, 21. yet not for all, but only for them that believe in him, for whom he offered himself, as a lamb without ●●ot unto the Father, that he might offer them unto God, being freed from all sin. Cyrill. Thesauri lib. 10. cap. 8. CHAPTER FOUR Touching free-will, or power in ourselves unto good, since the fall. whether true conversion unto God, & saving faith in jesus Christ, be not the free gift of God, and the work of his grace, powerfully wrought in us, to his praise and glory: And is not of ourselves, or in the power of our free-will, as grace is offered, to receive or to refuse it, to believe or not to believe, as we will ourselves: but is wholly the free, gracious, and powerful 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. joh. 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. jer. 31, 18, 33. Ezech. 11, 19, 20. and 16, 6. jam. 1, 17, 18. 1 joh. 3, 1. Heb. 12, 2. and 13, 20, 21. 1. Because saving faith & holiness, is a fruit of God's election of grace: and therefore is the work of his grace & power in us, to his praise. Act. 13, 48. Ephes. 1, 3, 4. and 2, 8, 9 Tit. 1, 1. Of which, see here before, pag. 222. 2. It is God that maketh us, and not we ourselves, to be his people, & the sheep of his pasture. Psal. 100, 3. joh. 10, 16, 27, 29. Heb. 13, 20, 21. 1 Pet. 2, 25. It is God's work alone, who as he created us at first according to his own image and likeness: so also createth, regenerateth, & reneweth us again, by his Spirit in Christ, according to his image in righteousness & holiness of truth. Gen. 1, 26, 27. with Ephes. 4, 24. Col. 3, 10. jer. 31, 18. Lam. 5, 21. Even the heathens themselves acknowledge for our natural life, that we are the generation of God, in whom we live, and move, and have our being (as the Apostle allegeth out of their own writings, Act. 17, 28.) And should not then Christians much more acknowledge, for our spiritual life, that our new birth and regeneration is of God: that as our first generation for our natural life, is not of our own selves, nor in our own power, to work or hinder it; so neither our regeneration or new birth: but is the good & powerful work of God in us, by his Spirit through jesus Christ: to whom he giveth us, and out of whose hands none is able to take us. Psal. 139, 14— 16. etc. with Jam. 1, 18. Joh. 1, 11— 13. and 3, 3— 8. and 10, 28, 29. & 17, 6. Tit. 3, 3— 7. 3. The case and dealing of our first parents, Adam and Eve, will make the point more clear. They, before they fell, had freedom of will and ability unto good. But when once they had transgressed, all proneness to evil was found in them: but free will and power unto good, now they had not. Read and mark the history well, as it is described by Moses, Gen. 3, 7. etc. They knew now they were naked, not only in body, but in soul also, which was deprived of the righteousness and holiness, which formerly they had, according to the image of God. And what do they? They sew fig leaves together, and make themselves aprons. But this concerneth but the body: What care was there now of the soul's nakedness? They neither seek to God: no nor when God of his mercy cometh & dealeth with them, do they sincerely acknowledge their sin, and ask mercy of the Lord, but they put it off from themselves, and colour and cloak it, what they can, etc. The Lord thus showing in them unto all, that all which we do or can do now of ourselves, since the fall, is but to cloak and cover our sins as with fig leaves: So far are we from having freedom of will & power of ourselves to take, or have them taken away: unless God renew our hearts, and vouchsafe his grace and mercy unto us in Christ. And note withal, that if any sinners had free-will or power unto good, since the fall, it should have been our first parents, who (as all acknowledge) had it in their integrity: whereas their posterity † See here before, pag 24. are borne in sin, according to their image, Gen. 5, 3. Psa. 51, 5. not according to the image of God, wherein they at first were created. Gen. 1, 26, 27. 4. Christ also teacheth, that no man can come unto him, except the father draw him, and give us unto him. joh. 6, 44, 65. and 10, 29. and 17, 6. It is the Father, who maketh us meet to be partakers of the inheritance of the Saints in light: who hath delivered us from the power of darkness, See also Act. 26.15— 18. Esa. 42, 7. Zach. 9, 11 Mat. 6, 23 and joh. 1, 5. & translated us into the kingdom of his dear son. Col. 1, 12, 13. Where we may observe further to this purpose, that the word CLEROS used by the Apostle, signifieth a lot, or inheritance that cometh by lot. Which also may teach us, that this renewed estate is the Lords free gift, and his gracious work, and disposition; and not ours: as the very nature and use of a lot doth plainly manifest. Lev. 16, 8, 9, 10. Num. 34, 13. with Ezec. 47, 13— 22. Josh. 14, 2. and 15, 1. and 19, 1. Prov. 16, 33. jonah 1, 7. Act. 1.26. and 13, 19 and 26.18. Psa. 16.5.6. Ephes. 1, 11. with Col. 1, 12. 5. Moreover, saving faith is wrought in us by the Lord, even by the working of his mighty power, which he wrought in Christ, when he raised him up from the dead. Ephes. 1.17— 19.20. Col. 2, 12, 13. Therefore it neither dependeth on the power of our will, nor (where God will work it can be overcome by the untowardnes and corruption thereof: but is the free gift and work of God, effectually wrought in whom it pleaseth him. Ephes. 2.8.9. Phil. 1.29. and 2.13. Joh. 1.11— 13. 2 Thes. 1.11.12. jer. 31, 18. 2 Cor. 4.6. 2 Tim. 2.25.26. Heb. 12.2. compared with the Scriptures aforesaid. 6. They also which have saving faith in jesus Christ, are made members of that mystical body, whereof Christ is the head. Ephes. 1.3— 22.23. and 4.15.16. Col. 1.18.19. and 2.19. 1 Cor. 12. etc. Therefore, as in the natural body, the disposition of the members (in this or that place, to this or that use) is not of themselves, but wholly according to the will of God, as it pleaseth him to dispose them: 1 Cor. 12.18. so also in the mystical body of Christ, the placing of the members therein, is not of ourselves, or at the will of men, but wholly according to the will & good pleasure of God. For which see the Scriptures before alleged, and the treatise of God's decree of election, here spoken of before, pag. 221. 7. We are by nature dead (not half dead, or partly dead) in sins and trespasses. Ephes. 2.1.2.3.5.12.13— 22. Col. 2.13. joh. 5.25. Therefore it is not of us, or in the power of our will, to quicken or convert ourselves spiritually: as it is not in the will or power of a dead man, to quicken himself naturally, or to raise up himself unto life again. The waters of the sea, whereof Ezechiel speaketh (called the dead sea, where Sodom and Gomorrha stood) are healed; not by any thing in or of themselves, but only by virtue of the living waters, which come into them out of the house of God. Ezech. 47, 1— 8. etc. Zach. 14.8.9. with Rev. 22.1.2. And when Lazarus was dead, he was raised up again, not at his own will, or by any power in himself: but only of the grace and by the power of our Lord jesus Christ. joh. 11.14— 44. So likewise it is not of ourselves, or in the power of our own will, but of the grace and by the power of God, to quicken and raise us up unto life, when we are dead in sins & trespasses. As we are taught in the Scriptures aforesaid, and other the like. When I passed by thee (saith the Lord to Israel) and saw thee polluted (or giving thyself to be trodden under foot) in thine own blood, I said unto thee, when th●● wast in thy blood, Live: yea I said unto thee, when thou waste in thy blood, Live. Ezec. 16, 6. Where mark, that he speaketh and repeateth it again, and again. I said unto thee, when thou waste in thy blood, Live. The like again may be observed in the dead bones, which were quickened by the Lord, as Ezechiell likewise showeth, Ezech. 37.1— 14. 8. The Scripture also and experience teacheth, that we are flesh: and the very thoughts and imaginations of the heart of man are only evil continually, even from his youth, Gen. 6, 3, 5. and 8, 21. Psal. 14, 2. with Rom. ●. 9, 10, 11, 12, 19, 23. 1 Cor. 2, 14. 2 Cor. 3, 5. Mat. 6, 23. John 3, 6. Galat. 5, 17, 19, 20, 21. Jude, v. 18, 19 Our will is become the servant of sin: seeing we ourselves are the servants of sin, and free from righteousness; the children of wrath and disobedience; fulfilling the will of the flesh and of the mind; yea being in the snare of the Devil, taken alive captive by him at his will. Rom. 8, 20— 23. & 3, 10, 11, 12. joh. 1, 13. and 8, 34. Ephes. 2, 1, 2, 3. 2 Tim. 2, 26. Tit. 3, 3. Col. 1, 21. A corrupt tree cannot bring forth good fruit. Mat. 7, 18. job. 14, 4. Man is abominable and filthy, which drinketh iniquity like water. job 15, 16. We are all borne in iniquity, & in sin did our mothers conceive us. Psal. 51, 5. Our hearts are stony, hard, and unplyable, to believe, and obey the word of God. Ezech. 11, 19, 20. with Gen. 6, 5. Jer. 17, 9 Psal. 64, 6. Therefore it is and needs must be God's free gift of grace, & his powerful work (who is able to bring light out of darkness, and water out of the stony rock) to take away the stony heart out of our flesh, and to give us an heart of flesh, that is soft, and wherein the law of God may be written by his Spirit, to convert and renew us; to work in us both to will, and to do, of his good pleasure, and to his praise. 2 Cor. 4, 6. Ezec. 11, 19, 20. and 36, 25, 26, 27. with Exod. 17, 6. jer. 10, 23. and 31, 18, 33, 34. Phil. 2, 13. Psal. 10, 17. Joh. 3, 3.6.27. and 6.44.65. and 8, 36. Heb. 12, 2. and 13, 20, 21. 9 This appeareth further, in that no exhortations, persuasions, corrections, punishments, or other means can prevail with men, to bring us to godliness, unless God renew us by his spirit. (2 Chron. 36, 14, 15, 16. Esa. 1.5. and 65, 1, 2. Jer. 25.1— 7. and 31, 18, 33, 34. Isal. 143, 10. Mat. 6, 10. joh. 3, 3, 6.8. Phil. 2, 13.) Nay men often become more hardened, and wax worse and worse notwithstanding any means that can be used unto them, according to the Proverb which saith: Though thou bray a fool in a mortar yet will not his foolishness departed from him. Prov. 27, 22. And * Rom. 4, 15 and 7, 8. etc. the Law worketh wrath, (saith the Apostle) and increaseth sin, and maketh it more appear. So corrupt we are in ourselves, so prone unto all evil, so unwilling and unable to that which is good; until and unless it please God to convert and renew us by his Spirit and grace in Christ, as is aforesaid. And who is there (except * Habak. 2, 4. his soul be lift up, and not upright in him) that doth not know and find in himself, that we can not believe or obey, either when we would, or what we would, or as we would: but as it pleaseth God of his grace and by his power to perform his good work in us, to his praise? N●m. 20, 12. Mat. 6, 30. and 14, 30, 31. Mar. 4, 40. and 9, 23, 24. Luk. 8, 25. and 17, 5. and 22, 32. Rom. 7, 8— 25. 2 Thes. 1, 11, 12. Objection Object. But here some object, and ask, To what end then are commandments given, and exhortations used, if we have not free will and power in ourselves to obey and perform them? Are they all given & used in vain? Doth God so mock with men? Or should we so abuse one another? etc. Answer Answ. 1. I also ask, what need there is, or to what end it is, that we should pray unto God, to convert and quicken us; to create in us a clean heart; to give us his spirit; to incline our hearts to his testimonies; to unite our heart to fear his name; to fulfil the work of faith in us with power; & to work in us that which is well pleasing in his sight, through jesus Christ: if it be in our own will and power to do these things, if we please, when we are so required and exhorted thereunto? Jer. 31, 18. Psal. 51, 10, 11, 12. and 86, 11. and 119.36, 37, 38.156. and 143, 10, 11. Luk. 11, 13. and 17, 5. 2 Thes. 1, 11. Heb 13, 20, 21. May we pray unto God idly or needlessly? Must not all our prayers be made in faith? Or shall we thus set the commandments and exhortations of God given unto us, and our prayers made unto him, in a contradiction one against another? Far be it from us. Rather let us be careful to understand and use them both a●●ght. And let us learn even by this point, of our praying unto God (as is aforesaid) how unsound their doctrine of free will, and of the power thereof in us unto good, is and must needs be. But it hath been man's old and wonted corruption, to be † Habak. 1.16. sacrificing still to our own net: as these now would to their own will and power, Ans. 2. The exhortations & commandments spoken off, are means and instruments, which it pleaseth the Spirit of God to use, thereby to work in us, that which he requireth of us. And so they are neither idle or fruitless, neither yet do they argue freedom of will or power in ourselves to perform them, if we will. When darkness was upon the face of the deep. God said, Let there be light, and there was light. Gen. 1, 2, 3. Here the commandment of God, was the means which it pleased God to use to bring forth light out of darkness: and was neither vain or fruitless, neither implieth will or power in the darkness and deep themselves here●●●. Which is the more to be regarded, because the Apostle Paul useth 〈◊〉 similitude in the like argument, saying, God who commanded 〈…〉 out of darkness, hath s●ined in our hearts to give the light of the knowledge of the 〈◊〉 of God, in the face of jesus Christ. 2 Cor. 4, 6. where he showeth, that faith or the saving knowledge of God in jesus Christ, is the mighty and singular work of God's power in us; even as the bringing of light out of darkness was at the beginning, Ephes. 1, 19, 20. with 2 Cor. 4, 6. And Christ, by another similitude teacheth the same, when he saith, The hour is coming, and now is, when the dead shall hear the voice of the son of God: and they that hear, shall live. Joh. 5, 25. Like as may be observed in that case, whereof the Prophet Ezechiell speaketh: who when he was bidden by the Lord to say unto the dry bones, O ye dry bones, hear the word of the Lord; Thus saith the Lord God unto these bones, Behold, I will cause breath to enter into you, and ye shall live; and I will lay sinews upon you, etc. then saith he, So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together bone to his bone, etc. Ezec. 37.4— 7. etc. Where again it appeareth, that the Prophet's speech or exhortation to the dead and dry bones, was the means which the Lord would use in that case: and neither was vain or fruitless, neither yet implieth ability in the dead bones themselves to perform the thing so required of them. The same Prophet noteth the like about himself, when he was fallen on his face, at the sight of the vision, which the Lord showed him, first noting how a voice said unto him, Son of man, stand upon thy feet, and I will speak unto thee: and then presently annexing, saith, and the spirit entered into me, when he spoke unto me, and set me upon my feet; and I heard him that spoke unto me: etc. Eze. 2.1.2. with chap. 1, 28. and 3, 23, 24. The like again may be observed in the Lords dealing with Daniel: and so is noted by himself, Dan. 10.8— 19 And in Christ's dealing with Lazarus, when he raised him up from death, joh. 11.43.44. with ver. 40, 41, 42. And as touching the preaching and ministery of the word (whereabout the objection is much urged) we read in the Acts of the Apostles, how when Luke had noted that Lydia being together with other women assembled, heard the Apostle speak unto them: he presently annexeth, that the Lord opened her heart, that she attended to the things spoken by Paul. And so she became a Christian, and was baptized and her household. Act. 16, 14, 15. Which likewise showeth, that instruction and exhortation is a means which it pleaseth God to use; and yet that the fruit thereof dependeth upon the Lords own gracious and powerful working in us thereby, as he pleaseth. Whereupon it was, that the word spoken by the Apostle, was more fruitful in Lydia, then in the other persons that were there also met together, to whom Paul spoke, aswell as unto her. Act. 16.13.14. Without which work and blessing of the Lord, no increase followeth, whatsoever means be used: as was showed here before. Whereunto may be referred, that the Apostle saith, I have planted, Apollo watered, but God gave the increase. 1 Cor. 3, 6. It is God (saith the Apostle) that giveth the increase; He saith not, I have planted, Apollo watered: but it is of men themselves, when the grace is offered, to receive or to refuse it, and so to have some increase, or none at all, as pleaseth themselves. The Apostles teach not so: but their doctrine leadeth us to acknowledge the means used by God; and yet thereupon neither to debase the work of God, nor to advance the will or power of man, who is dead in sin, and alienated in mind, 〈…〉 the flesh, and of the mind, till we be quickened, converted, and renewed by the Lord. Ans. 3. Besides, God may well so speak unto man, as he made him at first, in holiness and righteousness, having free will and ability unto that which was good and holy. Whereof now being deprived by his own voluntary fall and transgression, the blame therefore lieth upon ourselves, that we are not able to perform the commandments & exhortations given unto us, unless it please God to renew us, and to work in us both to will, and to do, of his good pleasure. Gen. 1, 26. and 3.1— 7. and 5.3. Eccl. 7.29. with Ephes. 4.20— 24. Phillip 2.13. Ans. 4. Otherwise in this our corrupt estate, we find that the Law worketh wrath, and increaseth sin, and maketh it more appear: we being in ourselves miserably corrupted since the fall, and more and more hardened in evil, without the grace of God, and powerful working of his spirit in us, as is aforesaid. Rom. 4.14.15. and 7.8.9. etc. Ans. 5. And thus also may be observed, how the commandments and exhortations spoken off, show our duty, rather than our ability. As the Law showeth us what we ought to do, not what we are able to do. Whereof we may likewise make good use, to know our own weakness and sinfulness the more; that so being humbled in ourselves, we may pray unto God for his grace and mercy; & that he would work in us his own good work, with power, to the praise and glory of his name, in jesus Christ. Which is another good use of the commandments and exhortations given unto us. 10. Finally, the contrary doctrine derogateth greatly from the glory of God, and giveth unto man part of the glory of our conversion and salvation. For look how much we ascribe to the will and power of man, so much in very deed we take from the grace and work of God. And if it be in ourselves, and in the power of our own will, to turn unto God, & to exempt ourselves from others that do it not, then should we have so far forth whereof to glory. But most sure it is, that we have not where of to glory with God herein, who will have the full and whole glory to himself, of our conversion and salvation in Christ. Therefore in this respect also the contrary doctrine is erroneous, & not according to the truth of the gospel. 1 Cor. 1, 26— 31. and 4, 7. Ephes. 2, 8, 9 2 Thes. 1, 11, 12. compared with Joh. 7, 18. and 16, 13, 14. Herewith also agree some sayings of the ancient Writers. As when Augustine saith, Free will to love God we have lost by the greatness of the first sin. August. tom. 2. epist. 107. ad Vitalem. And again, Man using free will ill, lost both it and himself. Ibid. tom. 3. Enchiridio ad Laurentium, cap. 30. Petrus Diaconus and others, What could or can be borne of a servant, but a servant? For Adam when he was free begat not children, but after he was made the servant of sin. Therefore as every one is of him, so also every man is the servant of sin through him. Petr. Diac. etc. de incarnatione & gratia Christi, seu de gratia & libero arbitrio, cap. 6. And Fulgentius, Hold firmly, and doubt not at all, that no man can come to repentance, but whom God enlighteneth, and converteth of his gracious mercy & compassion. Fulgent or August. lib. de fide ad Petrum Diaconum. cap. 31. And thus much concerning free will, or power in ourselves unto good, since the Fall. CHAPTER V Touching the perseverance of the Saints, that are truly godly, and sincerely believe in Jesus Christ. whether the Saints of God, such as faithfully believe, being made partakers of the spirit of adoption, & engrafted into jesus Christ by true and living faith, are not by the grace & power of God in Christ so guided, sustained, and preserved, as they shall not, and (in respect of God) can not, wholly and for ever fall away from the Lord, & utterly be rejected by him, and lose that his quickening spirit, and saving faith in jesus Christ: Although they be subject still in this life, through infirmity of the flesh in themselves, to fall into sin, & sometimes also into great and grievous sins: As may be seen in Noah, David, Peter, etc. 2 Cor. 1, 19— 22. Ephes. 1, 13, 14. and 3, 16— 20. and 5, 23. Rom. 8, 15— 23. 1 Joh. 5, 1— 13 1 Cor. 1, 4— 9 Esa. 54, 8, 9, 10. and 55, 3. with Act. 13, 34. jer. 31, 31— 37. and 32.40. Amos 9, 9 Habak. 2, 2, 3, 4. with Rom. 1, 16, 17. and Heb. 11 ch. with 10, 38, 39 and 13, 20, 21. Mat. 24, 24, 31. joh. 4, 14. and 5, 24. and 6, 35, 37, 39, 40, 54-55. and 10, 27.28, 29. and 17, 24. Rom, 8, 28— 39 and 11, 29. Phil. 1, 6. Heb. 6, 17— 20. compared with Gen. 9, 8— 16.21. 2 Sam. 11, 3, 4. Mat. 26. 69— 75. 1 Cor. 10, 13. 2 Tim. 1, 12. 1 Pet. 1, 3, 4, 5, 21. and 5, 1, 10, 11. 1. Because the graces and fruits aforesaid, (namely, the spirit of adoption, & faith in jesus Christ, with the fruits thereof) are certain pledges and assurances of Gods eternal election unto salvation: as hath been showed before, pag. 222. Now as God himself, so his decree and love toward his elect for salvation, is unchangeable: & therefore it cannot be, that those whom he hath chosen unto life eternal, should by him again for ever be rejected, and become reprobate unto condemnation: and so to fall utterly from the Lord, & to be deprived for ever of his quickening spirit and saving faith in jesus Christ. Mal. 3, 6. and Exod. 3, 14, 15. Jam. 1, 17. Heb. 6, 17, 18, 19, 20. Mat. 24, 24, 31, 34. 1 Sam. 15, 29. Psal. 102, 13, 14, 27, 28. jer. 31, 3. Joh. 13, 1. compared with 2 Cor. 1, 19— 22. Rom. 8, 15.16. Gal. 4, 6. and 5, 22, 23. Ephes. 1, 3— 14. Phil. 1, 6. Tit. 1, 1, 2. Rom. 8, 29— 39 2 Else it would follow, either that such were not the Lords, & given unto Christ; or that the Lord is overtaken and deceived in his decree & election of grace; or not able to preserve them, by his grace & power, to eternal life: but that they which are his sheep, for whom Christ laid down his life, might notwithstanding perish, and be plucked out of his hands. Contrary to the doctrine of Christ, Mat. 24, 24, 31, 35. joh. 3, 8, 14, 15, 16. and 5, 24. and 6, 35, 37, 39, 40, 56, 57, 58. and 10, 15, 27, 28, 29. And contrary to his prayer, joh. 17, 20.24. with 14, 16. Contrary also to the doctrine of the Prophets and Apostles, Esa. 54, 9, 10. and 55, 3. with Act. 13, 34. Jer. 31, 31— 37. and 32, 40. Habak. 2, 2, 3, 4. with Rom. 1, 16, 17. and 4.20— 25. and 8.29.30. 1 Pet. 1.3, 4, 5. 1 john 5.4.13.18. Revel. 13.8. and 21.27. and 22.6— 9 And contrary to their assured persuasion (recorded, for our instruction and comfort, in the Scriptures) when they say, I know that my Redeemer liveth, and that he shall stand at the latter day, upon the earth; etc. Job 19, 25. And again, I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed unto him against that day. 2 Tim. 1, 12. And (when the Apostle speaketh of all the elect, saying) Who shall lay any thing to the charge of Gods elect? It is God that justifieth, who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? etc. Nay, in all these things we are more than conquerors, through him that loved us. For I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shallbe able to separate us from the love of God, which is in Christ jesus our Lord. Rom. 8, 33— 39 3. Neither else could we (in this life) have assurance of salvation in Christ: but should still be wavering and in doubt: and so be left without sound comfort, in the midst of the manifold temptations and afflictions of this life. Like as cometh to pass by the erroneous doctrine of the Papists in this and other like points of their religion. Contrary also to the assured promise of God, the true nature of faith, and the gracious testimony of God's spirit, and fruits thereof in us. (Besides the examples of such, as are recorded in the Scriptures to have had assurance of salvation, and of perseverance to the end: As was showed in some examples here before.) Psal. 119.49.50. and 56.3.4.9— 13. and 62 1.2. and 116.10. with 2 Cor. 4.13.14. Psa. 55.3. with Act. 13.34. john 5.24. and 6.35.37.39.40. and 10.27.28.29. and 14.27. and 16.33. and 20.31. Rom. 4.20— 25. and 8.16— 39 2 Cor. 1.21.22. Gal. 4.6.7. and 5.22.23. Ephes. 1.13.14. and 4.30. Phil. 1.6. Tit. 1.1. Hebr. 2.10.11.17.18. & 6.17— 20. & 11 ch. 1 Pet. 1.2.— 6. and 2 Pet. 1.3— 10. 1 joh. 5.4.13. 4. Else also, the righteousness which now we have by the redemption of Christ, should not be more stable and firm unto us, than the righteousness which Adam, or the Angels, had by creation, in that first estate of integrity. For Adam fell from his righteousness; and many of the Angels also from theirs, leaving their first estate: Whereas they which are redeemed by Christ, and made partakers of his righteousness (having it once sealed in their hearts by the spirit of God) shall never lose it again. For the redemption which Christ hath wrought for the elect, and the righteousness which he hath brought in for us by his death, is eternal. Dan. 9.24. Hebr. 9.12.24.28, and Rom. 8.15.23.30.33.34, 38.39. 2 Cor. 1.21.22. Ephes. 1.7.13.14. compared with Gen. 1.26.27. and 3.1— 7. Psal. 49.12.20. Eccles. 7.29. 2 Pet. 2.4. Jude ver. 8. And they which trust in the Lord, and are built upon Christ the rock, by faith in him, are (as the Scripture saith) like mount Zion, which cannot be removed, but standeth for ever. Psal. 125.1. And like the wise man, which buildeth his house on a rock: against which all the rain, floods, winds, and storms, that fall and beat upon it, can not prevail to make it fall: because it is founded upon a rock. Mat. 7.24.25. and 24.24. 5. Besides that if one of the elect and faithful believers in Christ, may wholly fall away from the Lord, & be rejected for ever: then also might another, and another: and so all of them. For we have all, like precious faith with the Apostles themselves (though in several measure and degrees) through the righteousness of God, and our Saviour jesus Christ. 2 Pet. 1.1. And thus the faith (now spoken of) is fitly called the faith of Gods elect. Tit. 1.1. If therefore any, and so all, of the elect and faithful believers in Christ, might wholly fall away from the Lord, and be rejected for ever: how then were the decree of God's election eternal and unchangeable, as was showed before? how should the promise of God to his people be certain & everlasting? how is the covenant of God's grace certainly confirmed by the death of Christ, for salvation to his elect through the blood of his cross? where and what should be the benefit of Christ's faithful keeping and preservation of his people? what would be the fruit and comfort of the gracious presence and powerful working of the Spirit of Sanctification in us? Finally, where should now be the certainty and stability of the grace, power, glory, and kingdom of God in Christ, for and through the salvation of the elect and faithful? Which the whole Scripture teacheth us to ascribe unto God, with praise & thanks for evermore. Mat. 6.9— 13. compared with Ephes. 1.3.4.5.6.7. Rom. 8.29— 34. Gal. 3.13.14.15. Heb. 9.11— 16.28. Dan. 9.24.27. and 12.1. John 10.27.28.29. Jude ver. 1. Rom. 6.2.8— 11. and 8.10— 16. Ephes. 2.5.8.19— 22. with Rev. 5.9.13. and 7.9— 12. 6. Hereunto may be added the consideration of the dignities, privileges, and comforts of the godly: which the Scripture so plentifully showeth & describeth. As for example that they are the sons & daughters of God, his children, and joint heirs with Christ. 1 john 3.1. and Joh. 1.12. Rom. 8.15.16.17.29. Gal. 4.5 6.7. with 2 Cor. 6.18. Mat. 9.2.22. The elect of God, Rom. 8, 33. The members of the body of Christ, whereof he is the head, and Saviour, Ephes. 5.23.25— 27.29— 32. Living stones of that spiritual house, whereof Christ is the foundation and chief corner stone. 1 Pet. 2, 5. 1 Cor. 3.11. Ephes. 2, 20— 22. The Saints of the High ones, or of the high places. Dan. 7, 18, 22, 25, 27. That have their names written in heaven, Luc. 10, 20. and are set together in heavenly places in Christ jesus. Ephes. 2, 6. That have all things work together for good unto them. Rom. 8, 28. And though they fall, yet shall not utterly be cast down, because the Lord upholdeth them with his hand. Psal. 37, 24. That they have redemption through the blood of jesus Christ, the forgiveness of sins, according to the riches of the grace of God, in Christ his son. Eph. 1, 7. Col. 1, 12— 14. That Christ dwelleth in them, by faith, and by his spirit, Joh. 6, 56. Eph. 3, 17. 1 Joh. 4, 13. and that by him they shall live for ever. Ioh: 6, 57, 58. That they have the first fruits of the spirit, and are sealed with the holy spirit of promise, which is the pledge and earnest of our inheritance: being given us of the Lord, as a pawn for certain assurance, until the redemption of the purchased possession, unto the praise of his glory. Rom. 8, 23. 2 Cor. 1, 21, 22. Eph. 1, 13, 14. That they shall never be rejected by Christ, joh. 6, 37. nor can be taken out of his hands by any other. joh. 10, 28.29. Shall never be separated from the love of God, which is in Christ jesus, Rom. 8, 38, 39 nor can be seduced to destruction, by any means. Mat. 24, 24. Shall never hunger, or thirst, joh. 6, 35. and 4, 14. Shall never perish, or come into condemnation, but pass from death unto life. joh. 5, 24. with 3, 16. & 17.3.12.15.24. Having fellowship, not only with the Apostles, but even with God the Father, and with his son jesus Christ. 1 joh. 1, 3. 1 Cor. 10, 16. And made partakers of the divine nature, and of all things pertaining to life & godliness, yea even of eternal life (though not in that measure and manner, as shallbe after this life, in the kingdom of heaven, for ever) 2 Pet. 1, 3, 4. 1 joh. 5, 4, 12, 13, 20. compared with 1 Cor. 13, 9, 10. Col. 3, 3. 1 joh. 3, 2. 7. Finally, seeing all acknowledge that the Lord (by his grace & power) keepeth the elect Angels, that they fall not from their integrity: but are preserved and confirmed in goodness to the enjoying of eternal happiness: Why should we not also believe, that God both can and will (through his grace & power in Christ) preserve all his elect among men, who (though we fell from our integrity in our first parents, yet) are though his grace redeemed from wrath by the death of Christ his son, and begotten again to a lively hope, by the resurrection of Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for us, who are kept by the power of God, through faith, unto salvation, which is ready to be revealed in the last time. 1 Tim. 5, 21. compared with Heb. 12, 22. and 1, 13, 14. Luke 20, 36. Col. 2, 10. Rev. 22, 6— 9 1 Pet. 1, 3, 4, 5— 9— 12. and 5, 1, 10, 11. Whereunto agree some speeches of the ancient Writers. viz, That ●●●●llian saith, As he hath left unto us the earnest of the Spirit, so hath he also taken of us the 〈◊〉 of the flesh, and carried it into heaven as a pledge that the whole sum shall in time be 〈◊〉 〈◊〉 thither. Be ye therefore confident, O flesh and blood, you have taken possession both of 〈◊〉 and of the kingdom of God in Christ. Tertul. lib. de resur. carnis, cap. 51. And Augustine, He therefore maketh them persevere in good, that maketh them to be good. But they that fall and perish, were not in the number of them that are predestinate. August. tom. 〈◊〉 de correptione & gratia, cap. 12. Also, Being freed from sin they are made the servants of righteousness, in which they shall stand unto the end, he giving unto them perseverance, who 〈◊〉 new them, and predestinated them, and according to his purpose hath called, and justified, and glorified them. Ibid. And again, This perseverance God hath promised, saying, Jer. 32 40. I will put my fear in their heart, that they shall not departed from me. Which what other thing is it, but that such and so great shallbe my fear, which I will put in their heart, as they shall clean unto me with perseverance. Ibid. lib. de bono perseverantiae, cap. 2. And hitherto of the perseverance of the Saints, which sincerely believe in jesus Christ. The conclusion: and general confirmation of the points aforesaid. ANd now for a summary confirmation of the premises, and conclusion of the several matters aforesaid, let me also annex this reason in general, as followeth: Whatsoever doctrines or opinions derogate from the glory of God in Christ, and give unto man part of the glory of our salvation: those are erroneous doctrines and opinions, and such as cannot agree with the truth which is according to godliness. Joh. 16, 13, 14. and 7, 18. 1 Cor. 1, 26, 27— 31. Ier 9, 23, 24. Ephes. 2, 8, 9 with Tit. 1, 1. But such are the doctrines and opinions of the Anabaptists, Arminians and others, touching the points aforesaid: as in the particulars thereof may be seen. The Anabaptists derogate from the glory of God, in that they do not acknowledge the extent, and stability, of his covenant; and the seal thereof, according to his word, and work. And in their opinions and practice, they both add unto, and take from the word of God. They add in their repeating or renewing of Baptism, which God hath not appointed to be done: And they take away from it, both in that they deny the baptism received in apostate churches to be true baptism, and God's sign and seal of his covenant; and in withholding of baptism from children, to whom God hath ordained the sign and seal of his covenant to be given: as hath been showed here before, pag. 1— 27. etc. The Arminians also in their opinions derogate from God's glory, and advance frail man: namely, in the two first of the points aforesaid touching God's decree: while they ground not the eternal decree of God, wholly and only on the good pleasure of his will: but upon the faith & holiness, unbelief or wickedness of men, foreseen: In the third, by extending the redemption of Christ, further than the intendment of God; yea even to the reprobate themselves: In the fourth, by ascribing our conversion and salvation; in part, to ourselves & our own free will: & not wholly and only to the free gift of God, and powerful work of his grace in us: In the first and last, by debasing (in deed) the unchangeable decree and firm promises of God; the mighty power and faithful custody of Christ our Lord, the comfortable presence, assured pledge, and gracious work, of the holy Ghost, in his Saints and faithful people. Therefore such doctrines and opinions of theirs are erroneous, and greatly disagreeing from the truth which is according to godliness. Let him that readeth consider. And the Lord give us aright to understand his word, humbly to obey his will, 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 faultless before the presence of his glory with exceeding joy; to the only wise God our Saviour, be glory and majesty, dominion and power, now and ever. Amen. Jude v. 24.25. THE THIRD TREATISE Of some things which concern 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 between the Remonstrants, and others of the Reformed Churches: I will here also annex some other things concerning the Reformed Churches themselves. 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 weight) touching the worship of God, and policy of the Church, wherein I think they are not as yet come to the sincerity of the Primitive Church's constitution; and am persuaded that the Lord is now bringing his churches and people thereunto (from the apostasy and corruptions of Antichrist the man of sin:) and that he will in time accomplish this his work already begun, (whether before or together with the conversion of the jews to the Christian faith, the Lord knoweth, and time will manifest:) therefore have I thought it good herewithal to note some few things thereabout. The particulars are not all of them of like weight or evidence (in mine own persuasion) but some of them such, as far more may be said and borne with about them, then about others of them. Neither do all of them concern all the Reformed churches alike: but some of them more, and some less: inasmuch as their estate in diverse Churches and places doth diversely differ hereabout. Yet notwithstanding I thought it not amiss thus to propound them here together: desiring of all, that they would seriously consider these things, in the fear of God, and according to his word; & hoping that the due consideration thereof will (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 jesus Christ. CHAPTER I. Touching Book prayer. whether it be the Lords ordinance, that his churches & servants, should (when they pray) read their prayers out of a book, even certain set words imposed by men; and so use a form and manner of prayer and liturgy devised and prescribed by man, for their spiritual sacrifice of prayer and worship of God: And consequently, whether it be lawful for us, in such manner to worship the Lord. Exod. 20, 4, 5, 6. and 30, 9 compared with Psal. 141, 2. Esa. 29, 13. with Mat. 15, 9 Lev. 10, 1, Mal. 1.8, 14. Rom. 8, 26. Ephes. 4, 8— 12. 1 Pet. 2, 5. Rev. 8, 3, etc. 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 worship of God. And men's inventions in God's worship, are transgressions of the second commandment. Exod. 20, 4, 5. with 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 worship of God, come in deed to be idols, supplying the place of the word and spirit of God▪ which ought not to be. In which respect, such manner of worship becometh idolatrous & superstitious, forbidden of the Lord, and not to be communicated withal. For what agreement hath the temple of God with Idols? 2 Cor. 6.16. Exod. 20, 4, 5, 6. compared with Rom. 8, 26. Ephes 6, 18. 1 Pet. 2, 5. and with the other Scriptures aforesaid, and the like. III. The incense offered by the Priests upon the golden Altar in the time of the Law, was a type of prayer offered up unto God by the mediation of Christ: Psal. 141, 2. Rev. 8, 3, 4. And therefore as it was not lawful to use any strange incense, but that only which God appointed: so neither is it lawful to use any strange manner of prayer, but such only as the Lord requireth. Exod. 30, 9 with Psal. 141, 2. Now that the Lord did ever ordain in his worship the book-prayer aforesaid, who can show? Yea, or that any of the godly (either the patriarchs, Prophets, Apostles, or other men or women) recorded in the Scriptures, when they would 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 we think, if this were the manner of prayer and worship which 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 we should prescribe or use such manner of prayer in the worship of God, as never any of the godly mentioned in the Scripture did use? If then in the time of the Legal shadows under Moses, God would not admit of any strange thing in his worship, but did severely punish it, as may be seen in the example of Nadab and Abihu, Levit. 10, 1. how shall we think that he will now admit of any strange manner of prayer for his worship in the time of the Gospel under Christ; whenas Christ the son is worthy of more honour, than Moses the servant. Heb. 3, 3, 5, 6. FOUR It derogateth from the honour, fruit, and benefit of the ascension of Christ: who ascending up on high, hath given gifts unto men for the work of the ministery: and therefore as well for prayer, as for doctrine and preaching etc. Eph. 4, 8, 12. with Act. 6, 4. If any be not endued with such gifts, there is no warrant to choose them to be ministers of Christ. If they be so endued, there is no warrant for others to prescribe, nor for themselves to read over such stinted prayers, prescribed by men for the worship of God. Neither doth it only derogate from the honour and benefit of Christ's ascension into heaven: but also from the care, love, and bounty that he hath and showeth continually to his church upon earth, giving still gifts unto men for the work of the ministery, from time to time. Ephes. 4, 8— 13. and Psal. 68, 19 with 1 Cor. 12, 4, 5, 6. 1 Tim. 2, 1. and 6, 13, 14. with Matth. 28, 20. Else also why do they not put a book of Homilies, in the hands of all the Ministers, to be read over daily for their sermons to the people, aswell as a book of prayers, in and for the worship of God? And why do not the ministers use the one, aswell as the other, in their public ministration? V The spirit of God is the only help which he giveth us to help our infirmities in the time of prayer: (not books, or beads, or any such thing▪) Rom. 8, 26, 27. Gal. 4, 6. Zach. 12, 10. Ephes. 6, 18. Jude ver. 20. And how else should blind men pray, that cannot read? Besides that Book-prayer quencheth the spirit, and abridgeth the work of the holy Ghost, suppressing the gifts and graces of God in us, and removing the heart far from God, however we may seem with the mouth to come near unto him: inasmuch as our prayers are not drawn and powered out of the heart by the help of the spirit of God, according to our present and continual occasions: but are prescribed unto us, and read in a book, still alike, from time to time, 1 Thes. 5, 17, 18, 19 Esa. 29, 13. compared with 1 Sam. 1, 15. Zach. 12, 10. Phil. 4, 6. VI We ourselves as living stones, are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifices, acceptable to God by jesus Christ. 1 Pet. 2, 5. with john 4, 24. Rev. 1, 5, 6. Therefore also should we not read our prayers out of a book, when we worship God: seeing it is not a living or spiritual sacrifice, but dead & carnal: And how then is it a worship acceptable to God by jesus Christ? as all our prayers and worship of God should be. 1 Pet. 4, 5. with Rev. 8, 3. Rom. 8, 26, 27. 1 Thes. 5, 17, 18. 1 Tim. 2, 1— 5. 1 Joh. 5, 13, 14, 15. Jude v. 20, 21. VII. Prayer is to be made, for things that are needful, and lawful to be asked of God, according to the several occasions, estate, & conditions of people, publicly and privately, jointly and severally, in churches and common weals, by sea and by land, in peace and in war, in prosperity and adversity, spiritual and bodily, etc. and thanksgiving again accordingly to be rendered unto God upon the prayers heard, etc. as throughout the Scriptures may be seen, Phil. 4, 6. and 1 Thes 5, 17, 18. compared with Gen. 32, 9— 12. Exod. 14, 15. and 32, 11, 12, 13. Lev. 16, 6, 10, 21, 33, 34. Numb. 14.13— 19 Deut. 3, 23, 24, 25. Josh. 7, 6— 9 Judg. 16, 28. Ruth. 4, 11, 12. 1 Sam. 1, 10, ●●. 12. and 23, 10, 11. 2 Sam. 7, 18— 29. 1 King. 7, 22— 54. 2 King. 13, 3, 4. and 19, ●●— 19 1 Chron. 21, 8, 16, 17. 2 Chron. 14, 11. and 20, 5— 13. Ezra 6, 10. and 8.21, 22, 23. and 9, 5— 15. Neh. 1, 4— 11. and 4, 9 Ester 4, 16. Job 42, 8, 10. Psa. 5, 2, 3. & 6, & 17, and 22, and 28, 6. and 32, 6. and 41, 4 and 50, 14, 25. and 55, 16, 17. and 66, 17— 20. and 86, and 88, and 102, and 107, and 109, 4. and 116, 1, 2, 4. and 118, 5. and 142. Prov. 30, 7, 8, 9 Eccles. 5, 1, 2. Esa. 38, 2, 3. and 64. jer. 7, 16. and 14, 7, 8, 9, 11. & 18, 1●— 23. and 29, 7. and 32, 16— 25. Ezech. 9, 8. and 11, 13. Dan. 2, 17— 23. and 6, 10, 11. and 9, 3— 19 Hos. 14, 2, 3. joel 2, 17. Amos 7, 2, 5. jon. 2 ch. & 4, 2, 3. Hab. 3 ch. Mal. 1, 8— 11. Mat. 14, 23, 30. and 26, 36— 44. Mar. 13, 18, 33. Luke 6, 12.28. and 11, 1— 13. and 18, 1— 13. joh. 17. ch. Act. 1, 14, 24, 25. and 4, 24— 30 and 6, 4, 6. and 13, 3. and 14, 23. and 16, 25 and 20, 36. and 21, 5. and 22, 17. & 28 8. Rom. 8, 26, 27. and 15, 30.31, 32 1 Cor. 14, 13— 16. 2 Cor. 12, 8. and 13, 7. Gal. 4, 6. Eph. 6, 18. Phil. 1, 9— 11. Col. 1, 3, 9— 12. and 4, 2, 3, 12. 1 Thes. 3, 10— 13. 2 Thes. 1, 11, 12. and 3, 1, 2. 1 Tim. 2, 1— 5. Heb. 5, 7. and 13, 18— 21. jam. 1, 5, 6, 7. & 4, 3 & 5. 13— 18. 1 Pet. 4, 7. 1 Joh. 5, 14, 15, 16. Jude v. 20. Rev. 5, 8. and 8, 3. Which doth yet the more make against Book prayer: that is still read over, thirty, fifty, an hundred, yea many hundreds of years: as if God never heard our prayers; or gave not continually several occasions of prayer, to churches and people of all sorts, public and private: which none can conceive, much less express the manifold and unspeakable particulars thereof. VIII. If Book-prayer were the ordinance of God, why did not the Prophets and Apostles make such books of prayer, & leave them to the church, as they did their other writings, for continual use, public and private? Or shall we think, that they were unfaithful to the Lord, 〈◊〉 unsufficient for this work, if it had been committed unto them? Or that those which make or prescribe such books, are more wise, more careful, more sufficient, than they were? Moses saith, Ye shall not add unto the word which I command you, neither shall you diminish aught from it, that ye may keep the Commandments of the Lord your God, which I command you. Deut. 4, 2. and 12, 32. The Prophet Esay sends all, to the Law and to the testimony: affirming that 〈◊〉 men speak not according to this word, it is because there is no light in them. Esa. 8. 2●. The Apostle saith, that he delivered to the churches, what he received of the Lord: and shunned not to declare unto them all the counsel of God. Act 20.27. 1 Cor. 11.1.2.23. and 14.37. And he straightly chargeth Timothee (and in him all the ministers of Christ) to keep the commandment (given in that Epistle of his) without spot, and unrebukable, until the appearing of our Lord Jesus Christ. 1 Tim 6, 13, 12. Either therefore Book-prayer is none of God's counsels, commandments, and ordinances: or if it were, the Prophets and Apostles have delivered such books to the Churches, and ministers of God, with commandment accordingly to use them. Which if any could bring forth, the question were soon ended. But if the Prophets & Apostles never made, nor ever appointed others to make, such books of prayer, for such use, as is aforesaid: by what right then may any take upon them, to make, prescribe, or use them, in such sort, as churches and people now daily do? Or how shall we assure ourselves, or others, that it is not a will worship, devi●ed by man, and displeasing to God? IX. Yea and let it be well considered, whether it be not a part of the apostasy of Antichrist, and such as maintaineth superstition, & (in some churches) an Idol and dumb ministery, and nourisheth the people still in ignorance of the nature and right use of prayer, etc. D. Raynolds writing against Bellarmine, hath this general proposition, that to worship God after an unlawful manner is superstition, as † Col. 2, 23 Paul witnesseth, and ” In 2 a. 2 a. quaest. 92. & 93. Aquinas: and superstitious zeal is preposterous, as the * Rom. 10, 2. Aquin. in Rom. 10, lect. 1. same persons testify, because it is not ordered by a right knowledge. Rain. de Rom. Eccles. Idolat. contra Bellarminum. lib. 1, cap. 5. sect. 9 X. If such books of prayer so used, be the liturgy and worship which the Lord hath appointed, then ought all Churches and people on earth to use that service and manner of worship. 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 world? Or who can show, that the Primitive 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 worship God? Find we not mention of their prayers diverse times recorded? Mat. 14, 28, 30. Luk. 17, 5. Act. 1, 24, 25. and 4, 24— 30. And do not the Apostles in their writings, Paul, james, Peter, john, and Jude, every of them in their Epistles speak of prayer, and of the manner & use thereof? yet where doth any one of them teach the Churches or particular persons to whom they writ, to read their prayers out of a book, and so to use set forms 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 writings throughout be searched hereabout. XI. Finally, if such book-prayers be the ordinance of God, and lawful to be used in such sort, as is aforesaid: then might one man know and set down another's 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, etc. Whereas right and true spiritual prayer is the work of God's spirit, in our hearts, stirring, teaching and enabling us to power out our souls and prayers unto God in all our necessities and occasions: and so to offer up spiritual sacrifices acceptable to God by jesus Christ; as is aforesaid. Rom. 8, 15, 26, 27. Ephes. 6, 18. Phi. 4, 6. J●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 have treated of † Quaest. de precibus p. 12. etc. otherwhere in particular. To which I refer the Reader: as also to the writings of others heretofore, concerning the same argument. For which see M. Greenwoods treatise of read prayer, etc. besides the handling of this question, in two epistles, between M. Carp. & myself: p. 11, 12, etc. CHAPTER II. Touching the constitution of particular Churches. whether by the ordinance of God, there should be any set ordinary churches now, but only particular churches, And whether the constitution of all the particular churches should not be such, as each of them, may ordinarily come together in one place: for the performance of the worship of God, and all other duties appertaining unto them, by the word of God? I. Because the Primitive churches were thus planted and constituted by the Apostles: And this also approved and established by Christ our Lord. As may be seen in the seven Churches of Asia, spoken of in the Revelation, Rev. 1, 4, 12, 13, 20. with ch. 2, 1, 8, 12, 18. & 3, 1, 7, 14. And in the other like churches: at jerusalem, 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. with 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. with ch. 5.12.13.14.27. etc. II. Thus also the particular churches of Christians, are still answerable (in this behalf) to the particular Synagogues of the jews, 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 jews 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 only, but seeing now every particular constituted church hath right and power within itself to celebrate the Lords supper, which is answerable to the Passeover, that was kept at jerusalem: this showeth moreover, that now every particular church is to be esteemed as jerusalem: and so to stand immediately under jesus Christ the Archpastor of his sheep, and the high Priest of our profession. 1 Cor. 10, 16, 17, 18. and 11, 23. etc. Act. 2, 42. and 20, 7, 17, 28. compared with Deut. 12, 5, 6, 7, 13, 14. and 16, ●, 5, 6. 2 Chron. 29. and 30. and 35 ch. Ezra 6, 18, 19 Esa. 66, 19— 23. jer. 3, 15, 16, 17. Rev. 21, 1, 2. etc. III. Neither else can the Pastor of each particular Church stand immediately under Christ the Archpastor: Nor can the Ministers and Elders jointly, & together with their flock, sanctify the Lords day, nor feed the Church over which the holy Ghost hath made them Overseers, nor perform any other public action, with them, unto them, & before them, duly and orderly, whether it be the ministration of the word, or of the Sacraments, or Censures, or any actions that are publicly & jointly together to be performed: according as was done in the Synagogues of the jew, and in the primitive churches. For which see the Scriptures here before alleged, and other the like: as Mark 13, 34— 37. Luke 4.16— 20. & 12, 42. Act. 20. ●, 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. FOUR Nor can they well otherwise know of certainty, whether the members of the Church be present or absent, at their public meetings, for the worship of God, or other duties there to be performed, that so they may watch over them, as those that must give 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 mutual love, 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 cometh to pass, and is usual 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 diverse particular Churches or parishes. Which may every one of them severally have their own peculiar place of meeting together; their own Pastor, & other ministers, Elders, and Deacons, their own meetings, and all public actions duly & orderly performed, among themselves, for the reasons here before alleged, and other the like. To which end may also be observed, how at jerusalem (where the great Synedrion of the jews was by the Lord appointed to be, yet notwithstanding) there were, in that one city many Synagogues. And all the Synagogues also had their own rulers & ministers, as may appear 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. with 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 seven churches of Asia, etc. Rev. 1, & 2, and 3 chap. that all particular churches with their Pastors (as is noted here before) do stand immediately under jesus Christ the Archpastour, without any other strange ecclesiastical power and authority interposed between, whether it be of the Prelates, (as of Diocesan Provincial, or Ecumenical Bishops;) or of their unlawful 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 always ready and willing, with their mutual aid, counsel, assistance and all lawful maanes, to help, comfort, advise, strengthen, and build up one another, in the truth which is according to godliness, in jesus 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 lawful and profitable use of Synods, Classes, Assemblies, or Counsels, for mutual help & advise, in cases of question, controversy, and difficulties about religion: to as always it be provided, that they do not challenge or usurp any unlawful jurisdiction or power over the particular churches, or their pastors and governors, to whom their own power, under Christ the Lord, is always to be reserved, and to be kept whole and entire, according to the word of God. Like as may be seen in all the churches planted by the Apostles: and particularly in those seven of Asia (standing not far asunder:) to whom Christ written his several letters, directed to the Angels or Pastors of every of them in particular: and not to any one of the churches or Pastors more than another, as having authority over the rest; nor to any Diocesan Provincial or Oecumeniall Bishops set over the churches and Pastors thereof. Which kind of Prelacy, Office & government, if it had been ordained by Christ, and planted by the Apostles in those churches: there had now been fit and necessary occasion (specially when Christ written about the corruptions of those churches) both to have blamed those Bishops for neglect of their duty (as he doth the Angels of the particular Churches) and to have directed his letters unto them, as being the next & chiefest in ecclesiastical authority under him, to oversee and govern those churches: if then there had been any such among them, by the ordinance of Christ. Rev. 2, 1.8.12 18. and 3 1.7 14. compared with ch. 1.4.12.13.20. and with the estate and constitution of all other churches planted by the Apostles. For which, see the Scriptures here be●●●● alleged: pag. 250. And of this also see more hereafter in the fift 〈…〉 here following, If any ask, to whom then the churches shallbe 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 live: according as the Apostles do teach us, saying, Let every soul be subject to the higher powers; etc. Re●. 13.1. Submit yourselves to every ordinance of man for the Lords sake, whether it be to the king, as supreme, or unto governors, as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well. 1 Pet. 2, 13, 14. with Tit. 3, 1. The magistrates are under the Lord to be the keepers of both the Tables of the Law of God: To whom all persons ought to be subject, even for conscience sake, & to yield obedience unto them: yet always in the Lord, and not against the Lord by any means. 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. whether † every Church have not right and power granted by the Lord, to choose their own Pastors, & other Ministers, Elders, Deacons, and Deaconesses: making choice of meet & fit persons: as also to * use the ministration of the word, Sacraments, Censures, and whole ecclesiastical administration; being careful still to have all 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, ●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 Primitive churches planted by the Apostles, had this right and power at the beginning: as may be seen in the Scriptures here before alleged. II. And the Congregation of Israel had of old likewise their right in the election of their officers, and other such weighty & public affairs: Which therefore is not now to be denied unto Christians. Levit. 8, 2— 5, Deut. 1.13. and 16, 18. and 17, 2— 7. compared with the Scriptures aforesaid: & particularly, with 1 Cor. 4, 17. and 5, 13. and 10, 18. etc. And in the Apostles days, Christians newly converted from paganism, and therefore as unfit and unexpert as men in these times, yet had and used this their right and liberty, as is before showed. III. Besides that this manner of calling is of special weight for the guiding and keeping of the people in obedience to the truth, and in love and reve●●●●● of their ministers and other Officers, when they are such as themselves, in duty to God, and for their own instruction, guiding & service, have made choice off. For which, compare the Scriptures aforesaid, with 1 Thes. 5, 12, 13. and 1 Tim. 5, 17. FOUR And seeing a true and lawful calling is necessary to be had, For otherwise how should men be assured that they are called and sent of God? Jer. 17, 16. Amos 7, 15 Heb. 5, 4. Or why doth the Lord account them for intruders & strangers, and severely punish them, which run being unsent and uncalled, and take upon them that which the Lord hath not laid upon them? Num. 16 ch. and 18, 7. 2 Chron. 26, 16— 21. Ezec. 44, 9— 15. Rev. 2.2, campared with jer. 23, 21. and Joh. 10, 1— 5. Or how else should the people receive them as from the Lord, ministering and speaking to them in his stead? joh. 13, 20. 2 Cor. 5, 19, 20.) Therefore if this be not that manner of entrance which Christ hath ordained, either some other must be showed out of the word of God appointed by him now to be had; or it must be proved, that now it is lawful to devise new kinds of election & entrance, or that men may intrude themselves at their own or other men's pleasure, as they think good. Neither of which can ever be approved. V Here also may be observed, how in other weighty affairs behoveful and belonging to the whole body of the church, they were usually done, in Israel, and the Primitive Churches, openly with the Church's knowledge, in a public assembly, and (as the nature of the cases, and other circumstances required) with their consent or approbation having this care, that all should keep their place, and perform their duties, according to the rules prescribed in the word of God. Thus they had openly and publicly the word ministered, Neh. 8 ch. Jer. 7, and 26 chap. Act. 13, 14, 15. and 15, 21. and 20, 28. 1 Cor. 14, 23, 24. 1 Tim 1, 3. and 3, 15. and 4.13. the Passeover, and the Lords supper celebrated, 2 Chron. 30. and 35 ch. ●●●r. 10, 16, 17, 18. and 11, 18, 20. etc. the punishments, and censures on sinners and malefactors inflicted. Deut. 17, 2— 13. & 21, 18— 21. joh. 16, 2. 1 Cor. 5, 3, 4, 5, 13. 1 Tim. 5, 20. The Elders in Israel sat and judged in the gates, where the people did and might come: Deut. 21, 18— 21. & 22, 13-21. & 25.5— 10. with Ruth. 4.1— 11. And afterward when they lived under the Romans, or out of their own country, they sat & judged in their counsels, or houses of judgement; and inflicted punishment in their Synagogues. Mat. 10, 17. and 23, 32. Luk. 6, 22. and 21.12. Joh. 9, 22. and 12, 42. Act. 23, 1— 7. and 24, 20, 21. The children of Israel on this side Iorden, hear, and send to the children of Reuben, Gad, and Manasseh, about the Altar which they set up, in the borders of jordan, Josh. 22.11— 33. The people were assembled, when reformation of strange marriages, was to be made. Ezra 10 ch. Praise is given to God, in the congregation of the people, and assembly of the Elders, Psal. 137.32. The high Priest and the Elders of the nation, and the Priests and the other people of the jews, send letters to the Lacedæmonians. 1 Mach. 12, 6. Lysias also and king Antiochus send letters to the Counsel, and the rest of the jew, 2 Mach. 11, 16, 27. jonathan calleth the Elders of the people together, and consulteth with them about building strong holds in judea: whereupon the people come together to build up the city, etc. 1 Mach. 12, 35, 36.37. Likewise in the primitive churches, and while the Apostles lived, the church sendeth forth some for the further instruction or building up of others in the faith. Act. 11.22. and 15.22.25.27. Public controversies in religion, are publicly heard, disputed, and determined. Act. 11, 2— 18. and 15.2— 22. with 16.4. and 17.1.2.3. and 21.18— 22— 25. Public sinners are openly rebuked before a●● and delivered to Satan, when the church is gathered together. 1 Tim. 5.20. 1 Cor. 5.3.4.5.11.12.13. compared with Deut. 17.2— 7. General letters about public affairs and occasions, are written by the Apostles, Elders, and brethren. Act. 15.23. Gal. 1.1.2. 1 Cor. 16.3. They that are sent with letters or benevolence or upon other such occasions from one church to another, are chosen or approved of the churches. Act. 15.2.22.23. 1 Cor. 16. ●. and 2 Cor. 8.19. In which several cases, and the like (although some differences may be observed whereupon now I insist not: as namely that some of them are done with election according to the suffrages & voices of the people, or other approbation, some way signified; others or them are decreed by the Elders, & publicly denounced or executed, etc. yet notwithstanding) this point & the manner of dealing aforesaid is duly and carefully to be regarded: And that the more, inasmuch as in those times there were beside the Elders of the people, the Prophets & Priests in Israel, the Apostles and Ministers in the Primitive churches, who (if any at all) might have excluded the people in such cases, or kept from them the knowledge thereof, if it had been lawful so to do: specially seeing they had the Elders of the churches then present and consenting with them. Which yet they would not do, though they were the messengers of the Lord of hosts, the Prophets and Apostles of Christ, the builders & Maister-builders in the framing, guiding, & establishing of the churches in the way and order appointed by the Lord. But now what they might or would have done, if the people were refractory, or took to much upon them, or were divided into parts and factions, and would not consent nor rest, or be obedient, as they should: that is another question, which here I treat not off. Numb. 16 ch. 2 Chron. 26.16— 20. jer. 26.8— 24. Act. 20.17.28. 1 Cor. 4.21. and 11.18. etc. 2 Cor. 12.20.21. and 13.1.2.8. 1 Tim. 1.20. and 5.17.19.20.21. and 6.13.14. Tit. 2.15. Rev. 2.14.20. etc. VI Moreover, not only the Catholic, but also every particular Church (in a right and due consideration) is the church and city of God, the body of Christ, the kingdom of God, the ground and pillar of truth, the house of the living God, etc. Psa. 87, 3. Rev. 21, 2. etc. Mat. 5.14.22. & 10, 17. & 13.24. & 18.15— 20. 1 Cor. 5, 13. with Deu. 17.2.7. & 21.18— 21. Rom. 12.3— 8. 1 Cor. 12, 20— 27. with 3.21.22.23. and 4.17. and 5 ch. and 11.23— 26. and 14.33. 1 Tim. 1.3. with 3.15. The Spirit of God hath spoken alike to all the seven Churches, and to each of the Angels thereof, and all that have ears to hear, are willed to hearken what the Lord saith. Rev, 1, 4.11. and 2, & 3 chap. Mat. 13.43. VII. The Prophets also foretold, that under the Gospel every place of Mount Zion, and the assemblies thereof, should have the like gracious presence, light, glory, and protection of God, as Israel had when the Lord brought them out of the land of Egypt. Esa. 4, 2, 4, 5. with Exod. 13, 21. VIII. Finally; Churches else should not have power from Christ (in time of persecution, or after the apostasy of Antichrist) to retain, revive, and observe the Apostolic ordinances, once (for all) delivered to the Church. Which were contrary to Mat. 28.18.19.20. Act. 5.28.29. Phil. 1.1.28.29.30. Col. 2.5. 1 Thes. 3, 2.3. 2 Thes. 2.3— 15. 1 Tim. 6.13.14. Jude v. 3. Rev. 13. and 2. and 3 ch. and 14.12. and 18.4. and 22. 16.-19. CHAPTER FOUR Touching the Pastors and other Officers administration. whether it lie not upon the Pastors and all others that bear office in the church of God, to fulfil their ministery, and to perform all things pertaining to their office, according to the word of God: And not according to the Statutes or Edicts of Princes and States; the Canons of Prelates; the Constitutions of Synods; the pleasure or voices of the people; or any other way invented or obtruded upon them by men. 1 Cor. 4, 1, 2. Col. 4, 17. Act. 20, 17— 24— 32. with 13, 24, 25. Rom. 12, 7, 8. 1 Thes. 5, 12, 13, 14. 1 Pet. 5, 1— 4. with Mat. 28, 18, 19, 20. and 6, 24. The Epistles to Timothee, and Titus. Heb. 3, 1, 2, 3. and 13, 7, 17. joh. 15, 14, 15, 16. Gal. 1, 8, 9, 10. Rev. 2, and 3, and 14, 4, 6, 9, 12. compared with Lev. 10, 1, 2, 3. Deut. 4, 2. & 12, 32. & 33, 8— 11. 2 Sam. 6, 6, 7. 2 Chron. 26, 16— 21. 1 King. 22.13, 14. Psal. 19.7, 8, 9 and 119. and 132.9.16. Prov. 30, 5, 6. Esa. 8, 11— 20. and 33.22. and 55, 4. jer. 1, 17, 18. 19 and 6, 13, 14, 16. and 23, ch. Ezech. 2, 6, 7, 8. and 3 chap. Mich. 2, 11. and 3, 5, 8. Rev. 22, 18, 19 I. Because the Pastors and ministers of the church are by Christ given to the church for the work of the ministery, and are by their office the household stewards and dispensers of the mysteries of God. And it is required in stewards, that a man be found faithful. Eph. 4, 11, 12, 13. 1 Cor. 4, 1, 2. Luk. 12 42— 48. and 19.12— 26. 1 Tim. 3, 15. and 5, 17— 21. 2 Cor. 5, 20. Col. 4, 17. II. And Christ's commission, and charge which he hath straightly given to his Ministers, is, to teach and observe all things whatsoever he hath commanded them, & neither to add thereunto, nor to diminish therefrom: but to keep this his commandment without spot and unrebukable, until that his glorious appearing. To which commandment also he hath annexed a promise of assistance and blessing, to such as shall be sincere & faithful herein; and a denunciation of judgement and curse upon such as are unfaithful and disobedient hereunto. Mat. 28.20. 1 Tim. 6.13.14. Ezec. 2.6.7.9. and 3.10.11.17. etc. Mat 25.14— 30. Col. 4.17. 1 Tim. 5.17. Rev. 2. and 3 ch. and 22.18.19. III. The ministers of Christ must therefore even unto kings & princes, to Priests and people, to high and low, of all estates and conditions, make known the will of God, show them their sins, denounce God's judgements against them, and in all things fulfil and execute all the duties of their office and functions, as there is need, and just occasion. So far ought they to be, from performing their ministery, and duties of their calling, according to the prescription or pleasure of man: but only according to the will and word of God. And that so, as we ought not to be moved with any afflictions or troubles in this behalf, neither to count our lives dear unto us, so as we may finish our course with joy, & the ministery which we have received of the Lord jesus, to testify the Gospel of the grace of God: not shunning to declare the whole counsel of God, that we may be pure from the blood of all men. jer. 1.17.18.19. Ezech. 3.16— 21, Hos. 5.1. 1 Sam. 15.13— 23. 2 Sam. 12.1— 14. 1 King. 18.17.18. and 21.17— 24. 2 Chron. 26.16— 20. with Deut. 33.8— 11. Mat. 10.16.17.18.28.32. 33.37— 39 and 14.3.4. and 23.13— 39 Act. 9.15.16. and 20.24— 28. 1 Tim. 1, 3. ●. and 5.1.2.20.21. and 6.13.14.17. 2 Tim. 4.1— 5. Tit. 2.15. Rev. 2, and 3 ch. and 12. 8— 11. etc. And if all that will follow Christ, must cast their account what it will stand them in so to do, & must neither love father nor mother, wife nor children, brethren nor sisters, lands nor goods, no nor their own life, in this behalf; but must be content to leave and forsake all, if they will be Christ's disciples: how much more should the Ministers of Christ be careful hereof, who are to be guides & examples to the flock, of all godliness, patience, and faithfulness to the end? Luk. 14, 26— 33. & 18.18— 30. with 1 Tim. 4.12— 16. 2 Tim. 2.1.2, 3. and 3.10— 12. and 4.5.7.16.17.18. 1 Pet. 5.1— 4. Rev. 2.8— 11. FOUR And herein we have the examples of the godly ministers and servants of God in all ages; who being faithful to God, and performing the duties of their calling according to his word, received comfort, strength, and blessing from the Lord, in the midst of all the opposition made against them by any means. 1 King. 22, 13— 28. 2 Chron. 16, 7— 10. & 24.17— 22. and 25, 14.15, 16. and 26, 17— 20. Ezra 9 and 10 ch. Esa. 8, 11— 20. and 50, 4— 9 jer. 15, 10-21. and 26, 8— 24. and 37, 6— 21. and 38, ch. and 39, 11, 12— 14. and 40, 1— 6. Micah 3, 8— 12. Zach. 3 ch. Act. 4. and 5, and 12, and 16. ch. etc. 2 Tim. 4, 6, 7, 8, 16, 17, 18. Rev. 2, 7, 10, 13. and 7, 7, 10, 11, 12. and 17, 14. For which also see the histories of the Martyrs. Besides the contrary examples of such, as being not careful, or faithful to God in his service, to minister according to his word, have had heavy judgements come upon them. Which also are written, for instruction and example to all others. Lev. 10, 1, 2, 3 Num. 16 ch. 1 Sam. 2, 13-36. & 3, & 4 ch. 2 Sam. 6, 6, 7. 1 King. 13 chap. Jer. 28, and 29 ch. Hos. 4, 6, 7, 8, 9, 10. Amos 7, 10— 17. Mal. 1, 6— 14. and 2, 1— 9 Mat. 23, 13— 36. 2 Cor. 11, 13, 14, 15. 2 Pet. 2, 1, 2, 3, etc. And memorable is the example of Saul (though a king) who doing that which pleased the people, and seemed good in his own eyes, contrary to the word of God: is therefore sharply reproved by Samuel 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 Pastors and other officers administration: being given by inspiration of God, and profitable for doctrine, for reproof, for correction, & for instruction in righteousness, that the man of God may be perfect, & thoroughly furnished to every good work. 2 Tim. 3, 15, 16. Psa. 19, 7, 8, 9 And Christ himself (who alone is the head and Lawgiver of his church) hath left sufficient direction in his word, both for the faith, and for the order of his church. Neither may any men whosoever supper ordain to his Testament, nor any way disannul it, or add 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 sin not only against God, but also against themselves, and against the Princes, Prelates, and people whomsoever, whose prescription & pleasure they should so follow. And that both in making them to be the Lords of our religion, and in corrupting them, or suffering them to be corrupted by themselves and others, in religion and conversation, and so to be in continual danger to be seduced and drawn into errors, heresies, superstititions, and iniquities, etc. Whereas the Ministers & Officers of Christ should in all things be careful so to walk, as they may be means and instruments (under God) to bring them to the obedience of Christ in this life, and to eternal 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. with 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. Neither should they else be blamed (as they are for the neglect hereof, if it were not their duty, & in the power of their office, to perform and fulfil it in the Lord. Rev. 2, 12, 14, 15, 18, 20. etc. 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. Else also the ministers and other Officers of the church, should not now at this time be as straightly bound to be faithful 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 were † 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 Primitive churches, while the Apostles lived. Which is contrary to the Scriptures, IX. Lastly, they could not else discharge the duties which God hath laid upon them, so as to give account thereof, with comfort, to God, at that day: when the Lord will graciously reward all such as have been faithful unto him, and severely punish them that have 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, 14. Dan. 12, 3. Rev. 2, 10 & 22. 16-20. Chrysostome speaking to those that ministered 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 shallbe required at your hands. If he be a Captain, a Consul, or a crowned King that cometh unworthily, forbidden him, and keep him off: thy power is greater than his. And again, I will yield my life rather, than 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 showed out of the ancient writers. But to let them alone: the Scripture is evident and undeniable, that jehojadah the Priest set porters at the gates of the Lords house, that none which was unclean in any thing, should enter in. 2 Chron. 23, 19 Also, that Azariah the chief Priest, and the other Priests with him, would not suffer Vzziah the king of judah to burn incense to the Lord; yea and when he was stricken with leprosy, thrust him out of the Temple, 2 Chron. 26, 16— 20. Thus the Apostle likewise chargeth Timothee before God, and the Lord jesus Christ, and the elect Angels, that he observe the things prescribed in that Epistle, without preferring one before another, and without partiality. 1 Tim. 5.21. And that he should keep this commandment without spot and unrebukable, until the appearing of our Lord Jesus Christ. 1 Tim. 6, 13, 14. Which Timmothee could not do in his own person, being but to serve his time, and then to departed out of this life: but thus the Apostle taught, that those commandments were prescribed, not for him only, but for those also that should succeed afterward in the ministery & government of the church, until the appearing of Christ our Lord, even to the end of the world. Which yet further appeareth, in that Christ doth so plainly and particularly blame the Angels and Pastors of the Churches in Asia, because they suffered false teachers and corrupt livers in the churches, and did not restrain and repress them, as they ought to have done, according to the duty and power of the office laid upon them by the Lord. Rev. 2, 14, 20, etc. 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 have spoken before, and shall have occasion hereafter to note somewhat more again thereabout. CHAPTER V Touching the distinction of the Pastors and Teachers offices. whether we should not (in * I speak not here, of Schools or Universities in particular, the church) put difference between the Pastors and Teachers offices. I. Because the Pastors and Teachers now in the church, are answerable to the Priests and † The levitical teachers. Levites in Israel, for sundry things of perpetual equity and morality: 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 all acknowledge that the Priests and Levites had not the same peculiar office and function, nor the same or like equal authority 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. with 3, & 4 chap. 2 Chron. 29, 16, 34. II. Secondly, the Offices of the Pastors and Teachers, are themselves diverse functions, given to the church by Christ the Lord; and accordingly had in the Primitive 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 join them together as one, by the conjunction copulative KAI, And: then to distinguish them, as being several, the one from the other. Answ. This conjunction also is sometimes used for a discretive, 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 bo●d nor free, there is neither male nor female, etc. where word for word it is, neither male and female: But [and] is used here distributively: 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 (which is most ancient) useth a distributive particle: distinguishing aswell between Pastors and Teachers, as between Apostles, Prophets, and Evangelists. Ephe. 4, 11, in Syri●●. translat. Not to speak of the Hebrew conjunction VAU, And: which the Scripture also often useth for a discretive, as in Exo. 21, 15, 17. Deu. 17, 9, 12. Besides that the like manner of speech is used, in Gen. 1.14. and Hos. 3, 4. etc. III. Thirdly, the holy Ghost (bestowing the gifts of God, and dividing them to every man severally, as he will distributeth diverse & distinct gifts unto men, for the performance of the duties of these offices aforesaid. 1 Cor. 12, 4, 8, 11. FOUR Fourthly, God worketh diversely by these offices and gifts, bestowed on his church. 1 Cor. 12, 6, 7, 11, 18, etc. V And Christ the Lord, layeth diverse works and administrations upon these offices and ministers themselves: besides the duties that are common to them both. viz. Upon the Pastors, that they should in their ministery more particularly use the speech of wisdom, & together with doctrine exhort, rebuke, comfort, and wisely apply the word of God (as there is occasion) to the diverse uses, necessities, and conditions of the church and people; that they should also administer the Sacraments and seals of God's grace annexed to his word and promise; execute the censures and sanctions of his word and judgements; and always stir up all, of all sorts, to godliness, righteousness, and sobriety; and defend the truth of God against all adversaries; and finally to govern the Church in all things (according to the duty of their calling) carefully, wisely, and faithfully, under jesus 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. ● Pet. 5, 1— 4. Rev. 1, 12, 13, 16, 20. and 2, 1. etc. All which things may well be included and comprised in the very name of a Pastor. Which is the more to be observed, both for the similitude of the Shepherds, whence it is taken; and because the names of Offices used in the Scripture, do fitly note out the nature & duties of the Offices themselves, sometimes in one respect, sometimes in another. Upon the Teachers also the Lord hath laid, that they should in their ministery specially use the speech of knowledge, and instruct the Church out of the word of God; interpreting the Scriptures, teaching the knowledge of the truth, which is according to godliness, catechizing the people, elder and younger (as there is occasion) confuting errors, convincing adversaries, & performing all those things that more specially pertain to the delivering and defending of the doctrine of God faithfully and sincerely, 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. with 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. with 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 etc. And these things may well 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 Israel they might have Teachers, who were not Sacrificers: and whether likewise they might not have Teachers, that were not Rulers or governors among they unless they were also chosen to government beside. Deut 33.8, 10. Neh 8, 8, 9 with Numb. 16, 8, 9, 10. and 18, 1— 7. 1 Chron. 6, 48, 49. Amo● ●●, 12— 15. Mat. 13, 52. and 23, 34. Luke 2, 46. and 5, 17. compared with 2 Chron. 17, 7, 8, 9 john 3, 1, 10. and Act. 5, 34. Finally, for the distinction between the Pastors & Teacher's office, observe how Ambrose, repeating the place of Ephes. 4, 11. saith thereon: I do neither challenge the glory of the Apostles; for who will do that, but those whom the ●●me of God himself chose? nor the grace of the Prophets, nor the virtue of the Evangelists, nor the circumspection of the Pastors; but I desire only to obtain intention and diligence about the divine Scriptures: which the Apostles placed last among the offices of the Saints: and ●●●n this that studying to teach, I may learn, Ambros. off. l. 1. c. 1. For which also see, Gregor●e Nazianzen de mod. And, Jerome, 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, Evangelists, coming to speak of the Pastors & Teachers, saith thus: There follow 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 sincere and sound among the faithful. But the Pastor's office containeth all these things in it. Calvin. Institut. lib. 4. cap. 3. sect. 4. And a little after, comparing together those functions that are spoken off, Eph. 4, 11. he saith: As the Teachers are answerable to the ancient Prophets there spo●en off) so are the Pastors to the Apostles: except that these have their certain peculiar churches assigned unto them. Ibid. sect. 5. Piscator also hath the like: who first noteth this, that the Lord at the beginning of his kingdom raised up Apostles, Prophets, and Evangelists: 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 between them, noteth it thus: The Apostle calleth him a Teacher, who in the church attendeth only to the simple interpretation of the Scripture, that the doctrine may be kept pure and sincere. And the Exhorter, who otherwhere is termed a Pastor, he calleth him ●●at ●●yneth doctrine together with admonitions and exhortations, & also with the administration of the Sacraments. Beza in Rom. 12, 7. Vrsinus noteth the same difference between these Offices. Vrsin. Catec. part. 3. writing on the fourth Commandment: 〈◊〉 the ministery, quest. 2. So doth M. Fenner also in his Theology, where he writeth thus: The Teachers are they, which are employed privately and publicly, in delivering of doctrine faithless touching all duties both common and proper. Nehem. 8.9. Luke 5, 17. Rom. 12, ●. 1 C●● 12 8. The Pastors, are they which are employed in applying the word with wisdom to all duties 〈◊〉 proper and common. Rom. 12, 7, 8. 1 Cor. 12, 8. Wherefore besides exhortations, there is required of him that in his public office, he apply the truth to the hearts of men, by the administration of the seals. Lev. 10.9.10 2 Chron. 13, 10. Rom, 12, 5— 8. Ephes. 4, 11. Fenne●. The●●. lib. 7. cap. 7. Divers others have written in like sort hereabout: which I leave to the observation of the Reader. CHAPTER VI Of the having of one or more Pastors, in particular Churches. Also of Diocesan and Provincial Bishops, etc. whether it be not most according to the ordinance of God, that in every particular church, there be * Rev. 2, 1, 8, 12, 18. and 3 1, 7, 14. and 22, 16-19. with 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 † diverse teachers and ruling Elders (according to the condition of the church) joined to the Pastor, in the ministery 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 jesus Christ the Archpastor. Or, whether there being many Elders appointed to feed, instruct, & govern the Church, they should be all alike, or of one sort, without 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 Primitive churches, as they were established by the Apostles. As namely, the churches of Ephesus, Smyrna, Colosse, Laodicea, etc. Rev. 2, 1, 8, 12, 18. and 3, 1, 7, 14. and 22, 16-19. with 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 with 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. jam. 5.14. 1 Pet. 5.1— 4. And diverse things also hereabout, may be noted in the ancient writers, who lived a while after the Apostles days: This being still carefully observed withal (because the mystery of iniquity began to work, even in the Apostles time, and the apostasy of Antichrist spread abroad afterwards 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 lay-men (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 ●●ly Senate, the Counsellors and assistants of the Bishops? Ignat. epist. ad Smyrn. ad T●●lenses, ad Antiochenos. & 3. ad Magnesios', &c. And justine Martyr calleth him TUN PROESTOTA, the precedent or chief governor, whom Ignatius, Irenaeus, Eusebius, and others call EPISCOPON, the Bishop, or Overseer: so applying general terms, to this office more particularly. justin. 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, when 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 own days. Ibid. Eusebius writeth likewise 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 followed one another in the church of Rome, and in sundry other churches, after the Apostles & Evangelists: which 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. etc. Only note these, for some special instances hereabout; In the church of Alexandria, Anianus; and after him, Abilius, etc. Euseb. l. 2● 24. & 3.13. In the church of jerusalem, Simeon (after james the Apostle & after him, justus, etc. Ibid. l. 3. c. 11. &. 32. In the church of Antioch, 〈◊〉; and after him, Ignatius, etc. Ibid. l. 3. c. 19 In the church of Corinth, 〈◊〉; and after him, Dionysius, etc. Ibid. l. 4. c. 21. & 22. In the church of Athens, Dionysius Areopagites; & after him, Quadratus Publius, etc. Ibid. Where also observe, how Eusebius sometimes calleth the churches, parishes: As, the parish of Alexandria, the parish of Ephesus, the parish of jerusalem, 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 〈…〉 etc. whereof such & such (there named) were Bishops or Overseers, one after another. Euseb. l. 2. c. 24. & ● 3. c. 4 11.28.32. & l. 4. c. 1.4.5.19.22. Which is well to be noted for better observation, how every church or parish had at the beginning their own Pastor or Bishop; and how those Bishops were much unlike the Diocesan, Provincial, and Ecumenical Bishops, had now a days: who content not themselves with a parish or particular Church, but challenge (by virtue of such office) authority over whole Dioceses, Provinces, and the universal world: as in the apostasy of Antichrist may be seen. And thus much by the way, concerning the testimony of the ancient writers in this behalf. Which I leave to be examined by the Scriptures, as is aforesaid. II. Secondly, where the order is observed, which is mentioned in the question here before, there may the difference be kept both between the Pastors and Teachers offices; and between the offices of the Teaching and ruling Elders. Ephes. 4, 11, 12. and 1 Tim. 5.17. with Rev. 2.1. and Rom. 12.3— 8. 1 Cor. 12.5.8.28. etc. Which otherwise is either unknowen of many, and so neglected; or else is confusedly carried, and corrupted, sundry ways. III. A particular visible church may (in the outward constitution there of) be considered, as a particular visible body. Now a particular visible body, hath a particular visible head. Which also is such, as cannot say to the feet or inferior members, I have no need of you. 1 Cor. 12.18— 21. with E●a. 1, 5, 6. and Rom. 12.3— 8. Col. 2.5. and 4.17. Rev. 2.1.8. etc. and with the Epistles to Timothee and Titus. And touching the word (head) thus taken and used in the Scripture, (for some chief member or members, governor or governors, or any persons and things, which excel or are before others, in dignity, office, age, authority, time, place, or any special excellency:) see Exod. 6, 14. & 30.23. Numb. 1.3 4.16. and 7.2. Deut. 20.9. and 28.13.44. Josh. 23.2. and 2●, 1. 1 Sam. 15, 17. 2 Sam. 23, 8, 13, 18. 1 Chron 9.10— 13. and 24, 4, 6, 31. Neh. 11, 16. & 12.7, 12, 22, 23, 24. Esa. 1, 5, 6. and 7, 8. and 9, 14, 15. and 29, 10. Ezec. 21, 26. and ●●, 2, and 40, 1. Mic. 3, 3, 9, 11. jer. 13, 21. 1 Cor. 12, 21. And note, that here I speak only of particular churches, as they are organical, and set in an orderly visible constitution: and so of the outward order, and diverse functions set in the church by the Lord himself: and that I speak not of the church, as it is the mystical body of Christ; nor of the spiritual and quickening head of the church, & of all the members thereof wheresoever. Which is Christ alone: and unto whom alone this appertaineth, and to none other whosoever beside. Eph. 1.22.23. & 4, 15, 16. and 5.23. Col. 1.18. and 2.19. 1 Cor. 12.12. compared with Jer. 33.16. Note also how both ancient and later writers do thus use the same word, and likewise apply it. Chrysostome speaking of the return of the Bishop, when himself was an Elder at Antioch, saith, Blessed be God, that hath restored the head to the body, the Pastor to the sheep, etc. Chrysost. homil. 20. ad populum Antiochenum. Basil writing to the church of Neocaesarea, upon the death of their Bishop, saith, The church closeth her eyes, the solemn assemblies look heavily, the sacred Synedrion (Presbytery or Eldership) desire their head; they that are in dignity their leader, the people their ruler. Basil. epist. 62. ad Eccles Neocasarien● Among later writers, D. Raynolds conferring with Hart, saith: We teach that * Apolog. Eccl. Ang. confess. Helvet. c. 17. Christ is the head of the church, as he doth quicken it with his spirit, as he is the light, the health, the life of it: and is present always to fill it with his blessings, and with his grace to govern it. In the which respects, because † Ephes. 1.22. and 4.15. and 5.23. Col. 1.18. and 2.19, and so the church his body. the Scripture giveth the name of head to Christ alone, by an excellency: thereof we so conclude, that he is the only head of the church. For otherwise, we know, that (in another kind and degree of resemblance) they may be called heads, who have any pre-eminence of place or government over others. As in the Hebrew text we read ‡ Nehem- 11.16. the heads of the Levites, for the chief of them: &, * 2 Chro. 31 10. the Priest the head, that is to say, the chief Priest. After the which sort, I will not contend, if you entitle Bishops heads of the churches, as ” In Apolog. 2. Athanasius doth; & † In Regist. lib. 4. epist. 38. Gregory, when he had named our Saviour Christ, the head of the universal church, he calleth Christ's Ministers, as it were heads: Paul, Andrew, john, heads of particular flocks, yet members of the church, & under one head. Rain conference with Hart. chap. 1, Divis. 2. pag. 20. And M. jacob in his Attestation writeth thus hereabout: M. Gabr. Powel maketh it an heresy in the Pope, to hold as he doth, that in the visible church there ought to be a visible head. What do I hear? A visible Body instituted by Christ without a visible head? A church and no Pastor? A multitude to be governed, and no Governor? These are strange assertions, whosoever, and how many soever do affirm them. For I grant there are not a few others which use so to speak. But indeed there is no colour of truth, nor reason in these sayings. M. jacobs' Attestat. ch. 7. p. 113. And a little after again, What shall we think? Hath Christ left his body, and dear spouse without help, without government in such daily and continual necessities? Or can an ordinary body be governed without an ordinary head? To use D. Bilsons' words, ‡ Perpet. go●. p. 37●. this were an heathenish if not a hellish confusion. Ibid. p. 114. He also that written the Manudunction, hath the like, when he saith: A visible church must be considered as an integral body: which for the well being of it exercising those operations which belong unto it, and whereunto in serveth, must become as we say organical, having members of diverse ranks, some as head, mouth, and eyes the Pastor, Teachers, and Elders; some as hands, the Deacons and helpers, etc. Manuduct. 2. pag. 33. FOUR Here moreover may be considered the order observed in the church of Israel: so far forth as it was moral, and concerneth particular churches; & the constitution of the Synagogues, wherein (besides the other officers) was * M. Brou. on Rev. 9 and 14. p. 83. 223. M. Ainsw defence of Scrip. pag. 113. one, whon they called SHELIACH TSIBBUR, the ambassador or Messenger of the congregation. To which, or the like, Christ might have reference, when he speaketh of the Angel of each particular church in Asia, Rev. 2.1.8.12.18. and 3.1.7.14. And of the term Angel, ascribed to the ministers of the Lord, see also Hag. 1.13. Mal. 2.7. where we find the Prophets and Priests in Israel, called the Angels or Messengers of the Lord. As the jews also still make two sorts of Angels: One of them whom they call GNELIONIM, because they have their dwelling in the high places, that is, in the heavens: and the other of them whom they call TACHTONIM, as it were lower or inferior. And such are the Prophets and Priests: saith Drusius (alleging this) in his Annotations on the New Testament, Rev. 1.20. Besides that in the families and tribes of Israel, 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 alleged: p. 263. V Order itself likewise (besides necessity often falling out) requireth, that there be some one, who in regard of his place, office or condition, may call together the other Elders, and unto whom they may resort: Who also with them may call the whole church together, as there is occasion: And of whom the chief or special oversight of the Church; the moderation and disposition of the affairs thereof, may be required: To whom moreover the letters may be directed and delivered, and other special things showed and advertised, which pertain to the general or public estate of the church: as we see was done by Christ himself, to the Angels of the seven churches in Asia: Rev. 2.1.8. etc. whereabout also the Epistles sent to Timothee and Titus may have their due consideration in this behalf: and that which is noted concerning James and the Elders of the church at jerusalem, Act. 21.18. with 2 King. 6, 32. And hereunto do thus far forth the most learned agree, in the Reformed churches; albeit that yet themselves (many of them have not one particular Pastor in their several churches. M. Beza answering Saravia, affirmeth, * that by God's perpetual ordinance, it hath been, is, and willbe needful, Beza respon ad Sarav c. 23 fol. 153. that in the Presbytery or Eldership, some one chief in place and dignity, should govern and rule the actions, with that right which is given unto him of God. Otherwise let it be well considered, whether there would not be some defect in the order & constitution of the church: Which seeing it is ordained by Christ the Lord, it is certainly most perfect in itself (if we could aright observe it) and every way absolute. And how profitable and needful the observation of this matter is, may moreover then easily be perceived, when controversies arise (as diverse times cometh to pass) either among the Elders alone, or in the church itself. Besides that the continual oversight & care of other the churches affairs, and the due administration of the holy things of God, in all good sort, may thus be rightly performed, and agreeably to the word 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 four several places spoken of in special manner: viz. Act. 20, 17, 28. Ephes. 4, 11, 12. with 1, 1. 1 Tim. 5, 17. with 1, 3. and 3, 1, 15. Rev. 2, 1. with 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. Only their works and duties are comprised in the general terms of taking heed to themselves & the whole flock; of being Overseers; and of feeding the church of God. Which general terms comprehend in them, all the duties of all the Elders, though otherwise & otherwhere distinct one from another. In the second place, viz. Ephes. 4, 11, 12, there is speech only of the ministers of the word, and among them, of the Pastors and Teachers, which are for the work of the ministery more particularly. In the third place, viz. 1 Tim. 5, 17. there is mention moreover of two 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 Angel of the church of Ephesus: whom Beza understandeth and expoundeth to be, the Precedent, who was first to have warning of those things, and by him the rest of his colleges & the whole church. Bez. annot. in Rev. 2, 1. So Piscator likewise expounds it, To the Angel, that is, to the Bishop of the church of Ephesus: and also to the church itself: as appeareth by the words, ver. 7. Piscat. Analys. & Scholar 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 Ambassadors of God, even the Pastors of the churches. Bulling. contion. 6. in Apoc. And again, speaking of the church of Smyrna, he saith, The heavenly letter is directed to the Angel of the church of Smyrna, that is, to the Pastor. Now the stories witness that Angel and Pastor of the church of Smyrna to have been Polycarpus, ordained Bishop of the Apostles themselves, I mean, by S. john. 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 Angel. August. epist. 162. And Gregory saith, The Preachers in the Scriptures are sometimes called Angels, as the Prophet saith, † Mal. 2.7. the lips of the Priest should keep knowledge, and they should seek the Law at his mouth: for he is the Angel or Messenger of the Lord of hosts. Gregor. moralium in job. 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: which being four several times spoken of in the Scripture, and that also with such different manner of speech, as is aforesaid: may help to give good light and direction unto us about the question in hand. VII. Finally, if the foresaid order be kept, we may by the word of God sufficiently answer all the objections, and meet with all the corruptions of the Prelates, or any other, that err in this behalf from the simplicity & first constitution of the primitive churches. Which how it can otherwise in deed so well and sound be done, had need duly to be considered of all that bear witness against them. And hitherto concerning the first branch of this question. Now for the other point of the question, there is alleged about it both Scripture, M. Sm. differ. pag. 23 etc. M. Parker Polit. eccles l. 3. c. 18. p. 236. etc. and record of ancient 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 alleged, to show that the Primitive Churches had many Elders in one church (which is granted) and those also all alike; & therefore that they had not one special Pastor, nor (as some think) such distinction of teaching and ruling Elders, as is aforesaid. The record of the ancient Writers produced also thereabout, is to show that sometimes there were two Bishops at once, in one church. Of which more hereafter. 1. Now first for the Scriptures (leaving the point, for the truth thereof, so to be esteemed, as it shallbe found to be grounded on the Scriptures duly considered) there is alleged, Act. 20, 17, 28. whereby is gathered: First, that there were many Elders in the Church of Ephesus (there spoken off) and not one Pastor alone. Which I think none of sound judgement will deny. Secondly, that the Elders were all alike, and of one sort, etc. Which if it were so, then 1. how is it, that the Apostle writeth to Timothee (whom he left with the Church of Ephesus) both of teaching and of ruling Elders, and the one differing from the other? 1 Tim. 5, 17. compared with 1 Tim. 1, 3. 2. What then also or where is the difference between the Pastors, and Teachers, spoken off to the same church of Ephesus? Ephes. 4.11.12. 3. And who is the Angel of this church of Ephesus, spoken of, Rev. 2.1. 4. Or where are the ruling Elders called the Angels of the Lord, or of the church, as the Prophets, Priests, and ministers of the Gospel are, Hag. 1.13. Mal. 2.7. with Rev. 1.20. and 2.1.8. etc. 5. And why may we not think, that there were both teaching and ruling Elders in the Church of Ephesus, aswell as in other of the Primitive churches, as may appear by that which is written, Rom. 12, 7, 8. and 1 Cor. 5.8.28. compared with 1 Tim. 5.17. and with the practice and estate of Israel, Jer. 19, 1. Luke 22, 66. with 2 King. 6, 32. and 2 Chron. 19, 8, etc. 6. And that there was also some one in the church of Ephesus (as Archippus in the church of Colosse, Col. 4, 17. & Polycarpus, as diverse writ, in the church of Smyrna (spoken off, Rev. 2, 8.) Irenaeus l. 3. c. 3. Euseb. l. 3. c. 32. and l. 4. c. 14. etc.) to whom Christ directed his letters, and of whom he straightly required to look to the contents thereof: To redress errors and abuses in the church, etc. the matters being all of them such, as the Pastor, who hath special charge of the flock, should carefully regard and observe, according to the duty of his office, under the Archpastor jesus Christ. Rev. 2.1. etc. 7. To which end may also be observed, that seven stars, are spoken off, answerably to the number of the seven golden Candlesticks: & that three times, one after another, Rev. ●. 12.13.16. Also Rev. 1.20. And Rev. 2.1. Besides the mention again of seven stars, together with mention of the seven Spirits of God. Revel. 3.1. Which whether it may not in some respects be observed, for the other point, and diverse other good purposes also, let it be duly considered. 8. And hereunto agreeth the testimony of the ancient writers (Irenaeus, Eusebius, etc.) who make mention in particular of the names & succession of diverse Bishops or Pastors (so specially called) following one another, from the Apostles days, for a long time after: how ever in tract of time, corruption grew in, and then from the oversight of one particular church, they became Bishops of many churches, even of whole Dioceses and Provinces, etc. 9 And whereas it is alleged, that the Apostle gave not the Elders (Act. 20, 17, 28.) several charges, as having several duties lying upon them, but one general charge, common to them all, namely the duty of feeding, which is the work of the Pastor, etc. there may also here about be considered, 1. that they were in general all of them Bishops & Overseers of the flock and church of Ephesus: and therefore might well have this charge given them in general, & jointly together. And yet this not hinder, but that they might also in other respect have distinction of place and function among themselves notwithstanding. As may be seen in other cases and general speeches used often in the Scriptures: as in Deut. 33.8.10. Josh. 23, 2 and 24, 1, etc. 1 Chron. 28, 1, 2, etc. 2 Chron. 19, 5— 9 etc. jer. 19, 1, 3. etc. Hos. 5, 1. etc. And more especially, 2 Chron. 29, 3 4, 5. etc. where king Hezekiah gave a charge jointly and in general terms, to the Priests and Levites (the ministers of the Temple) for the sanctifying of themselves and purging of the Temple. Yet who would thereupon conclude, that all the Levites were Priests; or that there was no distinction between their offices in other respects, or that the ministers of the Temple were all alike, and of one sort? 2. All things are not spoken in all places: and Scripture must be compared with Scripture, for the right understanding thereof. When therefore other Scriptures show a difference, we must thence learn it, and not because of some general or other speeches, misconstrue or confound things, which the Scriptures otherwhere teach us aright to distinguish. Otherwise men might infer upon Moses general speech, Deu. 33, 8, 10. that all the Levites might burn incense before the Lord, and that therefore Corah the Levite sinned not in so doing: Num. 16 ch. Which were indeed to pervert the Scripture, and not to understand it aright. 3. Though a speech be general, and such as may in some respects pertain unto all, yet may it also be sufficient for their understanding and stirring up, who otherwise know themselves well the distinction of their places or offices one from another, and what appertaineth to their several duties thereabout. Like as the Levites, who, although Hezekiahs' speech aforesaid was general, and was made unto them together with the Priests, yea though the Temple was now polluted, yet kept themselves within their bounds, and did not so much as go into the inner part of the Temple, that appertained to the Priests done. 2 Chron. 29, 16. 4. The term of feeding, and the word Pastor, and other the like (both in Scripture, and in other writers) are used sometimes largely and generally, sometimes strictly and particularly. In the former understanding, are kings and Princes called Pastors, & said to feed, 1 Chro. 11, 2. Psal. 78, 70, 71, 72. Esa 47, 28. jer. 6, 3. and 13, 18, 20. and 22, 22. and 49, 19 and 50, 44. Ezech. 34, 2. Christ also, Ezech. 34, 23. and 37, 24. Zach. 13, 7. joh. 10, 11, 16. Heb. 13, 20. 1 Pet. 2, 25. and 5, 4. and the Apostles, joh. 21, 16. and all governors both civil and ecclesiastical, Jer. 3, 15. and 17, 16. and 23, 1, 2, 4. and 50, 6. Zach. 11, 5, 8. Act. 20, 17, 28. 1 Pet. 5, 1, 2. In the latter signification, it is used for the Pastors and ministers, that are expressly distinguished from the Apostles, Prophets, Evangelists, and Teachers, spoken of Eph. 4, 11, 12. and are also called Exhorters, or Comforters, Rom. 12, 8. to whom the wor● of wisdom is ascribed, 1 Cor. 12, 8. As in Israel they had ministers that were called, Wise men, Mat. 23, 34. So then in the general use of the word, all the Elders and governors of particular Churches are Pastors, and do feed according to the duty 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 between the teaching and ruling Elders; no distinction between the Pastors and Teacher's office, etc. 10. Lastly, whereas others also allege this Scripture (Act. 20, 17, 28. M. Bright. on Rev. 2.1 etc. ) to show that by the Angel of the Church of Ephesus (Rev. 2, 1.) is meant the whole College of Pastors, Elders, and Bishops: let these reasons aforesaid be well observed about that point also: for the better finding 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 have 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 have been noted here already about Acts 20.17.28. That so I need not repeat the same things over again and again. Only I will briefly annex some few 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 entreat thee also, true yoke-fellow. etc. Phil. 4, 3. By which manner of speech, may be observed, that though there were sundry Elders and Bishops in that church, yet there was notwithstanding also some special man, whom the Apostle in special 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 than the Pastor (that by such a peculiar attribute, without particular naming of him, should be intended by the Apostle, and understood by them to whom he written) I desire to have showed by others. The question that is made about the gender, is of no weight. For besides the matter spoken off, and other circumstances of the place, the Syriac translation putteth the matter out of doubt, which hath it thus, I entreat thee also, O son of my yoke, etc. which showeth both that he spoke of a man, & of one that was of special note and employment. Tremellius & junius, in their notes on the Syriac translation, expound it thus, The son of my yoke, that is, partaker of the same yoke with me, which art my helper in the same ministery. A metaphor taken from bulloks, who being put under the same yoke, are used by men to one and the same ministery & 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 ministery, in the church of Colosse, Col. 4, 17. 3. The next Scripture, 1 Thes. 5, 12. as it showeth that there were diverse Elders in that church: so the words there used (of labouring, ruling or being over them in the Lord, informing or admonishing them) may notwithstanding imply, that there was distinction of place and office among them: as more plainly appeareth, 1 Tim. 5, 17. where the like words are used, in the Apostles speech concerning the Elders, and the distinction of their office and duties: And as likewise may be observed in Hezekiahs' speech to the priests and Levites, and in the terms there used, though he spoke unto them jointly together. 2 Chron. 29, 4, 5. compared with v. 11. Besides that Origen writeth of Gajus by name, reported to have been 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. show likewise, that there were sundry Elders, in the churches of Ephesus and Crete. Yet this hindereth not, but that they had also difference of office and function among them, as may appear 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 implied by the particular properties and duties required of them: besides the estate and practice of the church of Israel, which giveth great light in this behalf, as hath been observed. If any understand these places (in 1 Tim. 3. and Tit. 1 ch.) to speak of such Elders only as were ministers, yet that will be no hindrance neither. For seeing the Priests and Levites in Israel were all of the tribe of Levi, and lineally descending one from another, according to their kindred: which now is not so in the Pastors and Teachers (for a lineal descent, one of another according to kindred, though otherwise they succeed and follow 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 was it needful, that there should in special manner be mention, in the Apostles writings, * The like may be observed about the Deacons: ●ho are in diver● things much answerable to the Levites in Israel: as to the levitical Treasurers, etc. of their offices, and of their properties, qualities, and duties, etc. Which needed not so much to be, about the ruling Elders chosen out of the people, who are answerable to the like Elders in Israel (notwithstanding the differences of estate) & are still 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, whether if a Synagogue of the jews (or many thereof were converted to the Christian faith, the rulers of the Synagogue (becoming Christians) might not now 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, etc. whereas the Priests & Levites coming to the faith (as diverse did, Acts 6, 7.) they were necessarily to leave their levitical office: and then, being fit, might become ministers of the Gospel, and so continue 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. etc. Rom. 15, 16. 1 Cor. 9, 13, 14. and with Esa. 66, 21, 22, 23. In which respects, let it also be observed, whether the difference should not now in the church still carefully be kept between the ruling Elders, and between the ministers of the Gospel, the Pastors and Teachers: as there was heretofore in Israel between the Elders of the people, and the ministers of the Temple, the Priests and Levites. Exod. 18, 21. with 28 chap. Numb. 11, 16. with 3, and 4, and 8, and 16, and 18 ch. Deu. 1, 13— 18. with 10.8. and 33, 8— 11. 2 Chro. 19, 5— 8— 11. Jer. 19, 1. Luke 22, 66. Act. 4, 5, 6. and 5, 21, 34. and 22, 5, 30. compared with 1 Tim. 5, 17. Rom. 12, 7, 8. 1 Cor. 12, 28. Ephes. 4, 11, 12, 13. Acts 20, 17, 28. Phil. 1, 1. Col 4, 17. 1 Thes, 5, 12, 13, 14. Hebr. 13, 7, 17. Rev. 2, 1. etc. And this, both for the difference of the offices themselves, & of the duties and ministration thereof: and for sundry other points and questions hereabout: and namely, for the continuance of the ministers in their offices and functions; as did the Priests and Levites in the ministery, though there be a yearly or other like change of the ruling Elders: as is now observed among the jews (touching the rulers of their Synagogues) and is very usual in such policies as are Aristocratical, or democratical, etc. Although some also write, that in the church succeeding the Apostles times, the Elders and Deacons were chosen to be perpetual: and that speech of the Apostle, concerning the Deacons purchasing to themselves a good degree, if they have used the office of a Deacon well, is duly to be regarded thereabout. 1 Tim. 3, 13. But having thus by the way noted these things: let us now furthermore (touching the places aforesaid, & the matter in hand) observe herewithal, how the speeches in those Epistles, are by the Apostle directed both unto Timothee and Titus, in the singular number: (as is also by Christ to the Angels of the several churches, Rev. 2 & 3 chap.) And whether this may not imply, that in the churches where either of these came and were left by the Apostle, or where there were not Pastors as yet, either they themselves (albeit Evangelists otherwise) did now (for the time) supply the Pastor's place and office there: as james is observed to have done at jerusalem, though he was an Apostle otherwise. Act. 21, 18. or that what they did (for a time) in the several Churches, where they came, being Evangelists: the same (in all things ordinary and perpetual) should still be done by the Pastors, in their particular and peculiar Churches, from time to time, until the appearing of our Lord jesus Christ. Whereabout that charge, so earnestly given to Timothee in special, is well to be observed, being expressly given to endure, until the appearing of our Lord jesus Christ: 1 Tim. 6, 13, 14. which could not (as I noted here before) be done by Timothee in his own person (who died, after he had served his own generation by the will of God) but was to be performed by his successors, from time to time, unto the end of the world. As may also appear by comparing 1 Tim. 6, 13, 14. with Rev. 2, 1, 8, 12, 18. and 3, 1, 7, 14. and Mat. 28, 18, 19, 20. And more particularly, touching the church of Ephesus, where Timothee abode some time (1 Tim. 1.3.) Eusebius gives record of Onesimus the Pastor of that church: showing how Ignatius, when he was at Smyrna, where Polycarpus was, written an Epistle to the church of Ephesus, making mention of Onesimus the Pastor thereof. Euseb. l. 3. c. 32. Besides the special mention of the Angel of the church of Ephesus, like as of the church of Smyrna, and the other churches particularly spoken of, Rev. 2.1.8.14.18. and 3.1.7.14. and that the contents, both of Christ's letters directed to the Angels of the churches, and of the Apostles to Timothee & Titus, are of such matters, as concern the Pastor's office, who by his name, gift, work, and duties of his calling, hath special charge of the flock over which he is set, in such things as Christ and the Apostle have written off, in the Epistles aforesaid. And for the churches in Crete, where Titus was left, Tit. 1.5. the like may be minded, as of the other churches aforesaid: seeing they were so to be established, as Paul had appointed Titus: and the Apostles ways were alike towards all churches, as Paul himself witnesseth. 1 Cor. 4.17. and 14.33. and 16, 1. Col. 4.16.17. and Tit. 1.5. with 1 Tim. 6.13.14. 5. There is a place likewise, in Heb. 13.7.17.24. showing that there were diverse Elders in the churches of the jew. Yet neither doth this hinder, but that they had also distinction of office among them, for teaching and ruling Elders: as there the Apostle speaketh of such, who spoke the word of God unto them, and were their guides and governors, watching for their souls, as they that should give account, etc. where moreover the Apostle useth a word (HEGOUMENOI,) signifying Guides, Leaders, Captains, Rulers, Governors, chief, etc. which is attributed to the Overseers & Governors both in church and common wealth, yea even unto kings, and to Christ himself: Gen. 49, 10. 1 Sam. 25, 30. 2 Sam. 5, 2, 1 King. 14, 27. 2 King. 20, 5. 1 Chron. 26, 24. and 27, 4, 16. Psal. 68, 27. Dan 3, 2. Mat, 2, 6. Luc. 22, 26. Acts 7, 10. who is here also (in this chapter, Heb. 13, 20.) called the great Shepherd (or Pastor) of the sheep: under whom the other Pastors and Guides aforesaid▪ ministered, and guided the flocks committed unto them. And in Israel of old, they had among the jews, both Elders of the Priests, and Elders of the people: besides other differences of the ministers and Governors among them: as was noted there before. And in the church at jerusalem (since Christ) there was james, together with the Elders, overseeing the affairs of that church. Act. 21, 18, etc. And Eusebius with other ancient Writers, notes the names of sundry Bishops (or Pastors) who after james followed, one another, in that church, for a long time afterwards: as is aforesaid. 6. Concerning the place, in 1 Pet. 5, 1— 4. the same things may be observed, as about the other Scriptures before mentioned. And this moreover, that Peter (an Apostle) doth here call himself an Elder, and a fellow-Elder, with the rest: ver. 1. So general is the word, and comprising in it Elders of diverse sorts and offices: as even this place undeniably showeth. Where may be noted further, how Christ is here called the Archpastor, or chief Shepherd, ver. 4. Which again plainly implieth other Pastors & Bishops, that are inferior and subordinate unto him, who is the chief and great shepherd of the sheep, and Bishop of our souls. Heb. 13, 20. and 1 Pet. 2, 25. and 5, 1— 4. with joh. 21.15, 16.17. Act. 20, 17, 28. Rom. 12.7.8. Ephe. 4.11, 12. 1 Tim. 5, 17. Rev. 2, 1, 8. &,. And hitherto of these things concerning these allegations out of the Scripture. Another allegation, about the matter aforesaid, is taken out of ancient writers, Park. Polit. eccles. p. 236. etc. showing 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 was in the church of jerusalem, at once, Narcissus and Alexander: and in the church of Hippo, Valerius and Augustine; in Rome, Felix & Liberius; in Nazianzum, Gregory the father, & Gregory the son, etc. 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 was ordinary, or extraordinary. If ordinary, how is it then that the same & other ancient writers, do usually still make mention but of one, in one church, at one time, as in their writings every where may be seen? If extraordinary and upon some special occasions, what then was the ordinary course that was otherwise kept and observed usually? II. By the instances alleged, it appeareth that there were but two of these Bishops, in these churches, at those times: Whereas by the Scriptures alleged, and the general acknowledgement almost of all, there may be many Elders or Bishops in a church, and far more than two. Yea if there were but one pastor, one teacher, & one ruling Elder, in a church, there would yet be more Elders or Bishops then two at once. III. The two aforesaid also were both of them teaching Elders, and Ministers of the word and Sacraments: whereas the Scriptures show, that there were and should be in the Church, both teaching and ruling Elders. FOUR The writers which mention these, note some special occasions thereof, as that it was in case of old age, or sickness, 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 while been absent, or other the like: and some difference withal observed between some of them. Which is also duly to be regarded. For which, see the ●●ters and places aforesaid. V The time moreover is to be noted, when this was done. Which by the instances alleged, appeareth to be some good while after the Apostles days: Whereas the question is, concerning the primitive institution, and practise from the beginning. VI Also, if such examples in later times, so recorded by these writers, should be respected, why should not then the other examples of former times, recorded by the same and other Writers likewise? VII. And finally, the only sure ground of truth, and end of controversies in Religion, is the word of God: wherewith so far as the ancient Writers accord, their testimonies & writings may in their place well be regarded. According to it therefore I leave these things, with the other before alleged out of the Scriptures, to be considered & discussed. And hitherto of the latter branch of this question. Now furthermore, note withal, that how ever it be for the matter in hand, touching the Pastors and other Elders of particular churches: yet still it lieth on them, who receive or plead for Diocesan and Provincial churches, Pastors, or Bishops, that they show such churches and Pastors planted by the Apostles at the beginning. For if it cannot be showed, that the Apostles (by virtue of their commission from Christ) established such Diocesan and Provincial churches and Bishops, who then may establish or submit unto them? If they who were the Master-builders under Christ, did not set them up, what power then is there under heaven that may erect them? and what homage is it, that a Christian soul can with good conscience yield unto them, in this behalf? 2. The churches must be such, and so established, as the Lord appointeth and approveth in his word. Revel. 1, 12, 20. And every officer in the church must (in a due regard) be counted a member 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. etc. Even as on the contrary none may keep out, despise, or abandon those whom the Lord hath appointed to be in his church, and to continue therein, to the end of the world. 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. joh. 13, 20. 1 Pet. 5, 1— 4. Rev. 1, 16, 20. and 2, 1, 8, etc. 3. Moreover the functions & duties of such Prelates (if they be members of the body of Christ) are to be showed out of the word of God: as we see done for the Officers of particular churches. Rom. 12, 6, 7, 8. Ephes. 4.11.12. with Esa. 66.21. 1 Thes. 5.12.13.24. 1 Tim. 5.17, Rev. 2.1.8. etc. and as was in Israel, for the hy Priest, and for the other Priests and Levites: besides that which was in their cities and Synagogues. Exod. 28. and 29. Lev. 1— 16 chap. etc. 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. etc. 4. The place also and manner, where and how such Bishops do and can meet together with the rest of the body whereof they are members, that is, with their Diocesan and Provincial churches, is to be showed in their practice, & agreeable to the Scriptures: as may be done for the Pastors of particular churches, and their assemblies, Rev. 1, 20. and 2 and 3 ch. with 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. where the Apostle calleth the assemblies of Christians, Synagogues: which (as I noted before) may have reference to the Synagogues of the jew. 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. etc. As also jerusalem was the place, whither the jews were bound to come thrice a year, and where the high Priest and the other Priests and Levites that ministered there, were bound to sacrifice, and perform the other duties of their callings, for the whole 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 needful both for the church and the Officers themselves, to have certain knowledge and assurance thereof. As was for the chief Priests, & other officers of the church of Israel. Necessary therefore it is, that the Diocesan and Provincial Churches (if any such were planted by the Apostles) and the office, entrance, & administration, of Diocesan and Provincial Bishops (which challenge to be chief in the church, and distinct from the Pastors and Bishops of particular churches) should be showed out of the Scriptures, by such as hold & would uphold them, if they could. The Catholic church of Rome (as they call it) and the universal 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 jerusalem & the High Priests, that were for the universal church, then for the Diocesan or Provincial churches and Bishops. If any allege in this behalf (as some use to do) 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, etc. & the subscriptions also of those Epistles, wherein both of them are styled, the first Bishops of those churches: let these things be observed thereabout: 1. That those subscriptions are Apocryphal, and not part of the Scripture itself. 2. That some Greek copies, and the Syriack, and old Latin translation also, have not this style or title at all. 3. That Timothee and Titus were Evangelists, who 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 were appointed to their peculiar flock and seat. Act. 20.17, 28. 1 Pet. 5.1— 4. Rev. 1.20. and 2.1.8. etc. If either 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 term him an Evangelist, and exhort him to do the work of an Evangelist, 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 Italy) 2 Tim. 4, 9, 21. if the subscription be right. Likewise in the Epistle to Titus, where 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. with 3, 12. And these things may be observed in those Epistles themselves, where these subscriptions are: besides that other Scriptures do also show, how they were 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 was in Asia, in diverse countries and parts thereof, in Phrygia, Galatia, Mysia, jonia, etc. And in Europe also, in Macedonia, Achaia, Italy, etc. And in these countries and nations, sometimes in one city and with one church, & sometimes with another, for diverse occasions & purposes: as namely at Thessalonica, at Athens, at Corinth, at Ephesus, at Rome, at Philippi, etc. For all which 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 likewise was sometimes in Europe, at diverse places: as at Corinth in Achaia; at Rome in Italy; in Creta, and Dalmatia in Greece, etc. And sometimes in Asia, as at Jerusalem in judea, at Nicopolis in Armenia, etc. 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, with the whole Epistle to Titus. By which also appeareth, that Timothee and Titus, were Evangelists, & so employed by the Apostle Paul, sundry times, and in sundry places. 5. Besides, the church of Ephesus, was a particular, & not a Diocesan or Provincial church: as may appear both by the places, where 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 with Col. 4.16. And so this toucheth not the point in hand. Creta in deed is an Island, wherein were diverse cities: but in every of them were Elders and Bishops ordained, as is here plainly expressed. Tit. 1, 5, 6, 7. etc. And by this Scripture it seemeth, that when the Apostle departed from thence, all things were not yet finished among them: whereupon he left Titus behind him, to set in order the things that were wanting, and to ordain Elders and Bishops in every city. Wherein what other thing did Titus, than what any other Evangelist so left there might have done? Which also the Apostle himself might and would have done, if he had remained there longer, and yet have been an Apostle still, though for the time or by that occasion he had been so particularly employed there? And when this was done there by Titus, Paul called him from thence to come unto him to Nicopolis: as we have noted here before, out of the same Epistle. Tit. 3, 12. 6. Moreover, the word 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, why might not the Evangelists, being in an office superior to the Pastors or Bishops of particular churches, have and supply their place in any Church, where they came and remained: & yet this be no ground or warrant of Diocesan or Provincial Bishops & churches: any more than james so being at jerusalem, who otherwise was an Apostle? Act. 21.18. Euseb. l. 2. c. 23. & l. 3. c. 11. & l. 7. c. 18. For the further consideration whereof, besides that which hath been said before, I will here propound two things (in an other † Reason's touching communicating with the Minist. of the church of Engl. p. 26. etc. treatise mentioned heretofore) which as they shallbe found to have weight, may give 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 contain in them and comprehend the inferior offices: so as they which be in the greater offices, have (besides their own peculiar function, whereunto they ought to attend) power and authority both themselves to perform the duties of the inferior offices, when there is needful occasion; and to look that they be performed by all such as they are specially laid upon, for the better service of the Lord and his church therein. As may be observed, both by the estate of Israel heretofore, in the Priests, and Levites, etc. and by diverse things written concerning the Apostles, Evangelists, Pastors, and other Elders, in sundry cases. For example, that the Apostles, who were in the greatest ecclesiastical office ordained by Christ under the Gospel, had (besides the peculiar office of Apostleship) the power also and authority of the offices of the Evangelists, Pastors, Teachers, Elders, & Deacons, both to perform them upon just occasion themselves, & to see them performed by others as is aforesaid. In like sort, that the Evangelists (besides their own peculiar office and function) had in them the power and authority of the inferior offices of Pastors, Teachers, and Elders, etc. And likewise, that the Pastors (besides their own peculiar function) have in them the power and authority of the Teachers and other ordinary offices, for performance and oversight of them, as is aforesaid. Also, that the Elders (besides their own special function) have in them the power and authority of the Deacons office, for the doing and overseeing thereof, as was said before, and so forth in the rest. For all which see, Acts 2, 40, 41, 42. and 4, 34, 35. and 6, 1— 6. and 8, 14, 25, 26, 35, 38. with 21, 8. and 11, 29, 30. and 14, 7, 23. & 15, 6, 22, 32, 35, 36, 40, 41. and 16, 4.40. and 20, 7, 11, 17, 28, 29, 30. & 21, 18— 25. with Mat. 28, 18, 19, 20. joh. 20, 21, 22, 23. and 21, 15, 16, 17. 1 Cor. 4, 15, 17, 22. and 5, 3. and 9.7.16.17. and 10.16. and 12.28. and 16, 3.4.10. 2 Cor. 1.19. and 8. 16.17.23. Ephes. 4.11.12. Phil. 1.1. and 4.3. 1 Thes. 3.2. and 5.12.13.14.27. Hebr. 13.7.17. 1 Pet. 5.1— 4. Rev. 2.1. etc. 2. The second is this: Whether on the contrary, the apostasy of Antichrist be not such (as touching the ministery and government of the church) as therein they which be in the lesser and inferior offices, have power & authority, with them, to exceed the duties of the office which Christ hath appointed, and to perform the duties appertaining to the higher offices: by means whereof both Antichrist hath risen up to so great a height, and so many orders and degrees of superior and inferior ministers have been received, & still are retained in that degenerate estate and apostasy of the man of sin, as is come to pass. As namely, when the pastors and bishops of particular congregations came to have power & authority over many churches & over the Ministers & people therein: in a kind of resemblance of the extraordinary offices (of the Apostles and Evangelists) already ceased: when now the foundation was laid. Contrary to that which is written, Rom. 17, 3— 8. Rev. 1, 11, 12.13, 16, 20. with 2, 1, 8, 12, 18. and 3, 1, 7, 14. Ephes. 4, 11, 12, 13. Act. 20, 17, 28. Phil. 1, 1. and 4, 3. 1 Pet. 5, 1, 2, 3, 4. And that the ruling Elders or Presbyters did the ministerial duties of the Pastors and Teachers, in the particular Congregations. Contrary to 1 Tim. 5, 17. Ephes 4, 11, 12. Rom. 12, 7, 8. 1 Cor. 12, 28. And that the Deacons also baptize, and became ministers of the word (in the office of Deaconship) which the Apostles did expressly oppose to the duties of that office, at the institution thereof. Act. 6.2.3.4. So as of these things and the like in that estate, it may be said, as Christ did in another case, From the beginning it was not so. Mat. 19.8. These things and the like may be noted about the points & questions aforesaid. Which being not well observed in former ages, a way was made for the Pope's supremacy, by the steps of the Diocesan and Provincial Prelacy: whiles each Pastor kept not his place, & within his bounds, under Christ the Archpastor, nor the other Officers theirs, nor the Churches that order wherein they were set by the Apostles at the beginning. Which being now in this latter age observed and discovered, we should set ourselves to reject and witness against the Antichristian apostasy of the man of sin, and all the aberrations and iniquity thereof: And be careful on the other hand, to return to the ancient simplicity of the churches of Christ, as they were planted in the beginning: always obserueing good order in all things, and that way of government of the church, which is appointed by the word of God. CHAPTER VII. Touching the Teacher's office more particularly, and the Ministers of the word in general. whether there be not two sorts of Teachers or Prophets (which the Lord hath given for the work of the ministery) or at least a two fold duty, and diverse function or ministration thereof. One of such as are peculiarly appointed to the teaching of particular churches: Of whom see here before, in the fift Question pag, 259. The other of such, as do either † 1 Sam. 19, 20. 2 King. 2, 3, 5 7, 15. and 4, 1. and 6, 1. and 9, 1. with Amos 7, 14. Luc. 2, 46. and Act. 5, 34. with 22.3. in the Schools and universities interpret the Scriptures, & train up the students in Theology; or do ‡ Deut. 33, 8, 10. Nehem. 8, 1— 8. 2 Chron. 17, 7, 8, 9 Prov. 1, 20, 21. and 8, 1, 2, 3. and 29, 18. Esa. 30, 10, 20, 21. and 57, 19 and 59, 21. jer. 18, 18. Hos. 5, 9 and 7, 12. Amos 2, 12. and 7, 12, 13. Mic. 3, 11. Ezech. 22, 25, 28. and 13, and 14 chap. Jer. 14.13. Mat. 5, 1, 2. and 9, 37, 38. and 13, 1, 2, 52. and 22, 35. and 23, 34. Luke 5, 17. Act. 13, 1, 15. and 15, 35. Rev. 11, 3. and 18, 24. with Act. 11, 19— 24. Rom. 10, 14, 15, 17. 1 Cor. 12, 28, 29. and Ephes. 4, 11, 12. otherwhere privately and publicly, in houses, streets, ships, armies, garrisons, or other assemblies, any where, instruct the people in Religion, and all duties of godliness, common or special, as there is just occasion. Also, whether these Teachers should minister the Lords supper, is withal to be considered and examined by the Scriptures: Seeing the Levites in Israel were not suffered to come to the Altar or holy things of God, no nor to flay the sacrifices, unless in a special case, when there were not Priests enough. Num. 18, 3. and 3, 10. and Levit. 1, 6. with 2 Chron. 29, 34. Which is the more to be noted, because the Levites were by the ordinance of God, joined to the Priests, in the ministery of the Lords house, and for teaching Israel the Law of God, etc. who yet notwithstanding might not do all things pertaining to the Priest's office, Numb. 18, 2, 3. and Ezech. 44, 13, 14, 15, 16. with Num. 3, 5— 10. etc. and 16 chap. By which also appeareth, that some Ministers may be employed in some works of the ministery: who yet notwithstanding may not lawfully do all things that pertain to the holy ministration, and to some other Offices appointed thereunto. And that the Pastors & Teachers now are answerable to the Priests and Levites in Israel, was noted before out of Esa. 66, 21. compared with Ephes. 4, 11, 12. As touching the election or calling of these Teachers: I spoke here before of the calling of those which are of the former sort, as touching their choice to particular congregations: as may be seen in the third Question, pag. 252, etc. Now touching the calling of the Teachers of the latter sort, whether they be such as are Professors in Universities, or others that are not tied to any particular churches, I leave it to be considered & discussed by the word of God, whether such be not sometimes raised up of God extraordinarily; or having an ordinary calling may (upon special occasion) be sent out by Princes (as of old was done by jehoshaphat king of judah;) or be called and allowed to teach by the Universities and Governors thereof, or designed by particular churches; or approved by the Pastors and Presbyteries of one or more churches; or by some other good and lawful means be admitted & appointed, to the performance of the duties aforesaid, according to the rules and examples had in the word of God. 1 King. 19, 16. Amos 7, 14, 15. Mat. 9, 36, 37, 38. and 21, 23, 25, 34, 36. Luke 1.17. 2 Chron. 17.7.8.9. Sal. Song 8.1.2. or 8.9. Acts 8.4.14.26 and 11.19.22. and 13.1.2.3. 1 Tim. 4.14. with 2 Tim. 1.6. and 2.2. Revel. 11.3.4.10. and 18.24. Some writ † M. Brou. on Rev. 11. p. 108. 109 that among the jew, such as were taken to be Doctors (or Teachers) for to teach the people, were first held to be very learned: and that then some of the Sanedrin laid their hands upon such a one, and said, Rabbi, take thou authority to teach, what is bound, and what is lose. Maymon. in Sanedrin. And then might Christ well have reference thereunto, Mat. 16, 19 and John 20, 23. Which point I thought good here to note down, and to leave it to further observation: As also, whether some like course may not or should not still be used, for the orderly calling of Teachers and ministers, to the office and work of the ministery, in the time of the Gospel. And finally, what may be intended by those words of the Prophet, where Esay prophesying of the time of the Gospel, and calling of the Gentiles, bringeth in the Lord speaking thus, And I will also take of them (of the Gentiles) for Priests and for Levites, saith the Lord. etc. Esa. 66.21, 22. Where all the words are well to be observed, when he saith, And also; I will take saith the Lord, of the Gentiles; for Priests and for Levites. etc. For in deed the Lord himself took the Priests and Levites (out of the tribes of Israel) to be the ministers of the Sanctuary, and to minister therein still on, age after age, one after another, until the time of correction at Christ's coming. Exod. 28 and 29. Lev. 8. and 9 Numb. 8. Deut. 10.8. and 33.8— 11. 1 Chron. 15, 2, 3,— 24. 2 Chron. 29.4— 11. with Heb. 9.6— 10. etc. (Whereas the ruling Elders and Governors were then at first appointed to be chosen by the people. Deut. 1.9.13. and 16.18.) And what also by the Apostles speech, when speaking likewise of the ministerial offices of the Gospel, he saith, that Christ ascending up on high, gave gifts unto men: And that he gave some, Apostles; & some, Prophets; and some, Evangelists: and some Pastors, and Teachers; for the perfecting of the Saints, for the work of the ministery, for the edifying of the body of Christ: till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Ephes. 4.11.12.13. (Where likewise there is no mention of the ruling Elders, as not being appointed for the work of the ministery, and being also before plainly enough and sufficiently designed in the Elders of the church of Israel. But the speech here, is only of the ministers of the Gospel:) where again all the words are to be observed, both touching the giver (Christ himself) ver. 1, and 11. and the several offices of ministery given, ver. 11. & the use, ver. 12. with the durance and continuance of them. ver. 13. For although the offices of the Apostles, Prophets, and evangelists, be not now in any particular men's persons, as they were then: yet the fruit of them abideth still, and is perpetual, in their writings and labours, in the foundation laid once for all, and in the plantation of the churches, according to the ordinance of Christ. Mat. 28.18.19.20. John 15.16. 1 Cor. 3.10.11. and 4.9.10. Eph. 2, 20. and 3, 5, 6, 7. and 4, 8— 13. 1 Tim. 3, 1— 15. and 6, 13, 14. 2 Tim. 2, 2. Rev. 21, 14, 19, 20. And the offices of Pastors and Teachers (answerable to the Priests and Levites in Israel, Esa. 66, 21. jer. 33, 18— 22.) are still to endure in the church, for the work of the ministery, age after age, to the end of the world. And whether therefore the Lord hath not still preserved his ministery, though corrupted (as he hath also done his seal of Baptism) through the corruptest times: & that ordinarily such a calling should always be had thereunto of all Pastors and Teachers, as we may be assured, it is derived from Christ himself, by the Apostles, Evangelists, and other ministers of Christ, from the beginning, unto this day: and shall likewise still be continued until the appearing of our Lord jesus Christ. Ephes. 4, 11, 12, 13. compared with Esa. 66, 21, 22. and 59, 21. Jer. 33, 18— 22. and with Mat. 28, 18, 19, 20. Act. 14, 23. and 20, 17, 28. 1 Tim. 3, 1— 15. and 5, 22. and 6, 13, 14. 2 Tim. 2, 2. Tit. 1, 5. Heb. 12, 28. 1 Pet. 5, 14. Rev, 1, 4— 11— 19, 20. & 2, 1, 8. etc. and 7— 16 ch. and 10, 7— 11. and 11, 10, 11, 12. and 14, 6— 18. and 18, 24. and 21 and 22 chap. CHAPTER VIII. Touching the exercise of Prophecy. whether in the churches (where there are men endued with fit gifts) there should not be had the exercise of Prophecy, for interpreting of the Scriptures, disputing of points of religion, propounding of objections, answering of questions fitly and needfully made, and such other good uses profitable for the church, and the edification thereof in the truth, which is according to godliness. And this exercise also to be done, not only by the Ministers of the word, Specially, such as employ themselves in the study of the Scriptures. but by others also having gifts, that are fit and able thereunto. Yet always so, as all things be done decently and in order. Rom. 12.6. and 1 Thes. 5, 20. compared with 1 Cor. 12, 7. and 14 chap. Luke. 2, 46, 47. with joh. 7, 14, 15. 1 Pet. 4, 10, 11. 2 Tim. 2, 2, 15, 16, 23. with Act. 15, 1, 2, 6, 7— 22.32. and 17, 2, 3. and 18, 4, 26. and 19, 8, 9, 10. Mat. 13, 52. Also 1 Sam. 10, 5, 10, 12. and 19, 20, 21, 23. 2 King. 2, 3, 5, 7. and 4, 38. and 5, 22. and 6, 1. Amos 7, 14. with 1 Cor. 14, 1— 40. 1. Because this order and exercise was in Israel, and in the primitive churches. Luke 2, 46, 47. Act. 17, 1, 2, 3. and 18, 1, 4, 24, 26. and 19, 1, 8, 9, 10. with Rom. 12, 6. 1 Cor. 12, 7. and 14 ch. 1 Thes. 5, 19, 20. 1 Tim. 1, 3, 4. and 2 Tim. 2, 16, 23. Tit. 3, 9 1 Pet. 4, 10, 11. 2. The Apostles do often in their Epistles require of the churches the careful using hereof. As when Paul saith to the Romans. Having then gifts, differing according to the grace that is given us, whether Prophecy, let us prophecy according to the proportion of faith: Or ministery, let us be in our ministration, etc. Rom. 12.6.7.8. Where the Apostle teaching the diverse use of men's gifts, showeth that they may be used either out of office, in prophecy, so as we prophesy according to proportion of faith; or in office and ministery, either in teaching, or in exhorting, distributing, ruling, & showing mercy. Likewise in the Epistle to the Corinthians, 1 Cor. 14 chap. where though the Apostle speak of extraordinary gifts, as he doth also before, in 1 Cor. 13.2. yet notwithstanding from thence by due proportion and consequence, may the use also of ordinary gifts well be gathered: and many things in that chapter lead thereunto. As when the Apostle saith: Fellow after love, and desire spiritual gifts, but rather that ye may prophesy. He that prophesieth, speaketh unto men, to edification, and exhortation, and comfort. etc. 1 Cor. 14.1.3. etc. And in the Epistle to the Thessalonians: Quench not the spirit: despise not prophesyings: Prove all things: hold that which is good. 1 Thes. 5.19.20.21. The Apostle Peter also in his Epistle saith: As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any speak, in him speak as the oracles of God: if any man minister, let him do it as of the ability which God giveth, that God in all things may be glorified through Jesus Christ: to when be praise and dominion for ever and ever. Amen. 1 Pet. 4, 10, 11. 3. Else the diversities of gifts in men, are not known, nor used, as they might be: and other men's gifts are quenched, save the ministers only; or at least they are not so used for the profit of others, as well they might. Which is against the use and end, for which they are given: which is, for to profit withal: as the Apostle teacheth. 1 Cor. 12.4.7. and to find out & hold that which is good. 1 Thes. 5, 19, 20, 21. For which cause also the Apostle required both of Timothee & Titus, to repress such as should teach corrupt doctrine, and to restrain foolish questions, and genealogies, and contentions, and strive about the Law, and whatsoever tended not to edifying, but was unprofitable and vain. 1 Tim. 1, 3— 7. and 6, 20. 2 Tim. 2, 16, 23. Tit. 3.9. Which should always carefully be looked unto, by the Ministers and Overseers of the church. CHAPTER IX. Touching the ministration of the Sacraments to all persons generally. whether the Sacraments should be ministered to such as stand obstinate in known iniquity, until they repent: either † Mat. 3, 5, 6, 7, 8. and 28, 18, 19, 20. Luke 7, 29, 30. Act. 2, 37, 38, 39 Gen. 17, 1, 7, 9, 12, 23. Rom. 4, 11. 1 Cor 7, 14. Ezra 6, 21, 22. Jer. 9, 26. Ezech. 16, 59— 63. and 32, 29. and 44, 6, 7, 8, 9 Hos. 2, 1, 2, 4, 16, 17. Hag. 2, 14, 15. Mal. 1, 7, 12. and 2.17. Rev. 14.9— 12. & 17, 1, 2. & 18.4. etc. Baptism, or the * Mat. 26.26.27.28.29. Acts 2.41.42.46. 1 Cor. 10.16.17.18. and 11.20— 34. and 12.12.13. compared with Exod. 12.15.43— 48. and 20.7. Lev. 7.20.21. and 13.45.46. and 22.25. and 24.5.6.7. Numb. 5, 2, 3. and 9, 7, 14. & 19, 22. 2 Chro. 29, and 30, and 34, and 35 ch. with 1 Cor. 5, 6— 13. 2 Cor. 6, 14— 18. Lord's Supper. 1. Seeing they are the seals of Gods everlasting covenant of grace made with the faithful and their seed, and pledges of the righteousness and salvation which is by faith in jesus Christ. For which, see the Scriptures here before alleged. 2. Our Sacraments are answerable to theirs in Israel. And neither the strangers uncircumcised might eat of the Passeover; nor the Israelites in apostasy, till they repent; nor the unclean, till they were cleansed. Exod. 12, 43, 45, 48. Lev. 7, 20, 21. and 22, 25. 2 Chron. 29. and 30, 5. etc. and 34, and 35. with 1 Cor. 5, 6, 7. 2 Cor. 6, 14— 18. 3. Else the Table of the Lord and his holy things should not be regarded, as they ought to be. Mal. 1, 7, 12. 1 Cor. 10, 16, 21. and 5, 6— 13. Lev. 22, 25. and 24, 6, 7. 4. And the giving of the seals of God's grace and righteousness, to the known open wicked, being still unrepentant, might thus far forth become a justifying of them, and promising life unto them in their estate, & an hardening of their hearts and strengthening of their hands the more in their evil ways: besides the defiling of ourselves and the holy things of God, that might also come thereby. Prov. 17, 15. and 24, 24. Esa. 5, 23. Ezec. 13, 22. Mal. 2, 17. Hag 2, 14, 15. Numb. 5, 2, 3. and 19, 22. Deut. 24, 8, 9 Josh. 7, 1, 2— 13. and 22, 20. 1 Cor. 5, 6— 13. 2 Cor. 6, 14— 18. 5. As touching the children, that are baptised by the church, they are thus all members thereof, and ought accordingly to be esteemed, and (what in us is) should be brought up, as an holy seed, in the awe and information of the Lord. Gen. 17, 1, 7, 9, 12, 23. with chap. 18, 18, 19 1 Cor. 7, 14. and 12, 12, 13. Psal. 22, 30, 31. Prov. 22, 6. and 30, 1, 26, 28. Matth. 28, 18, 19, 20. Mar. 10, 13— 16. Ephes. 6, 4. 2 joh. ver. 4. If it be said here, that all Israel was circumcised, even the Apostate Israelites of the ten tribes: I grant both that it was so: and that they did well in that they retained circumcision, as they did also * 1 Kin. 21 3. 2 King. 7, 3. Hos. 2 11. Amo● 8, 5, 10. other of the ordinances prescribed by God: yet notwithstanding they sinned greatly withal, in that they adulterated those ordinances of God, and corrupted themselves with Idolatries and superstitions, etc. Such as now also is the estate of the church of Rome and other the like apostate churches, who do well in retaining of Baptism and other ordinances of the Lord, which they do notwithstanding otherwise very sinfully corrupt and adulterate, etc. Of which see here before in the first Treatise, ch. 3. p. 27. etc. Here also let us search, whether it was lawful for the tribe of judah & such of the jews as walked faithfully with God, to circumcise the children of the apostate Israelites or the like, and then to leave them to their idolatrous parents to be brought up: when their parents would not communicate in the Passeover, and leave their idolatry, etc. Hos. 11.12. And hereabout see the histories of Hezekiah and josiah Kings of judah, who first purged the Temple, and removed public Idolatry, and then afterwards celebrated the Passeover. 2 Chron. 29. and 30. and 34. and 36 ch. 2 King. 23 ch. And consider herewithal the la touching the Proselytes, Exo. 12, ●8, etc. But on the other hand also (for the better finding out of the truth) let us observe, whether the children of those that were unclean in Israel, Lepers or others, were not to be circumcised the eight day, notwithstanding the parent's uncleanness, aswell as other children among them. Gen. 17, 12, 14. Lev. 12, 2, 3. Joh. 7, 22, 23. with 2 King 5, 27. 2 Chron. 26, 21. Lev. 13, 3. and 15, 2. Numb. 5, 2, 3, 4. and 19, 11. Deut. 24, 8, 9 And whether the fact of Christ receiving and blessing the little children, which were brought unto him that he might put his hands upon them, and pray: will not also warrant us to receive and baptize the little children of Christians, that are brought unto us, to be baptized, and to be prayed for, or blessed: Specially considering that Christ was displeased at his disciples, who would have hindered it, and said unto them: Suffer little children to come unto me, and forbidden them not: for of such is the kingdom of God. Where that special reason alleged by Christ, and ground whereupon he did it, is in like sort well to be observed. Mat. 19, 13, 14, 15. Mar. 10, 13— 16. Luke 18, 15, 16. Of which also, upon other occasion, I have spoken here before, in the first Treatise, chap. 1. pag. 22, 23. CHAPTER X. Touching the manner of the administration of the Sacraments: Also, touching the Cross in Baptism, and kneeling at the Lords Supper, etc. whether the Sacraments ought not to be administered and received, according to the simplicity of the Gospel, without any vain inventions of men, or corrupt abuses thereabout. Exod. 20, 4, 5, 6. with Mat. 28, 18, 19, 20. and 1 Cor. 11, 23— 26. 2 Cor. 11, 3. Lev. 10, 1. Esa. 1, 12. Heb. 12, 25, 26— 29. Gal. 3, 15. Col. 2, 23. 2 Tim. 3, 16, 17. Rev. 22, 18, 19 1. Because else there is transgression of the commandment and ordinance of God. Exod. 20, 4, 5, 6. with Mat. 28, 19, 20. and 1 Cor. 11, 23, 24, 25. 2. And the Lord is thereby provoked to wrath, and stirred up to punish such transgression. Exod. 20, 5. with 1 Cor. 11, 20, 30. Lev. 10, 1, 2, 3. 1 Chr. 13, 9, 10. Psal. 119, 21, 101, 113.128. Ezech. 23, 41— 49. and 43, 7, 8. Mal. 2, 1— 9 3. The people of God are bound, in the administration of the Sacraments, aswell as in other duties of the service of God, to worship 〈◊〉 only according as himself hath prescribed in his word: Lincol. Ministers Abrid. excep. 2. arg. 2. Survey of the Book of common prayer, Qu. 99 p. 97. 98. and therefore to renounce and forsake all superstition and idolatrous inventions of men in God's worship: all human ceremonies of mystical signification: all parts and parcels of the Beasts mark whatsoever; and carefully to keep the commandments of God, and faith of jesus Christ. Exo. 20, 4, 5, 6. with Rev. 14, 9— 12. and 18, 4. and 22, 18, 19 2 Cor. 6, 17. Ephes. 5, 11. Esa. 30, 22. Psal. 119, 101, 113, 128. Mat. 15, 7, 8, 9 4. Thus shall we also follow the example of the godly and faithful servants of God, that have been before us. 1 Cor. 4, 1, 2. and 11, 1, 2, 23. Gal. 1. 10, 11, 12. Num. 9, 1— 5. Exod. 39, 43. with Heb. 3.1.2. joh. 12.49.50. Luke 1.5.6. 8.9. 1 Tim. 6.13.14. 2 Pet. 1.16. etc. 5. Else it should argue the Scriptures to be insufficient for directing the church in the use and ministration of the holy things of God. Contrary to 2 Tim. 3.16.17. 1 Cor. 4.1.2. 1 Tim. 3.15. and 6.3.13.14. with Exod. 20.4.5.6. 6. Finally, what end else would there be in the Church, of men's precepts, new administrations, strange worship, voluntary religion, Antichristian apostasy, etc. Esa 29.13. Mat. 15.9. Col. 2.8.18.22.23. 2 Thes. 2.3.4. with Num. 15, 38, 39, 40. Deut. 4, 2. and 12.32. Hereby then may appear, how corrupt the use is of the sign of the cross in baptism; of kneeling and uncovering the head at the Lords supper, in the act of receiving; of reading prayers out of a book, at the ministration of the Sacraments, and the like things; which the Scripture prescribeth not, but men have taken up of themselves; thus breaking the second commandment, and joining their posts and thresholds with the Lords. Exod. 20, 4, 5, 6. with Lev. 10.1. Deu. 12, 32. Psal. 119.128. 2 King. 16.10.11— 16. Ezech. 43, 7, 8. Mar. 7, 3— 9 Col. 2.18.22.23. Besides that thus men are drawn from the simplicity and sincerity of the practice, used by Christ and his Apostles, who sat when they eat and drank, and did not then uncover their heads any more than before; neither made a cross when they baptized, nor read their prayers out of books, etc. Mat. 26, 20. etc. and 28, 18.19.20. with 1 Cor. 10, 16, 17, 18. and 11, 23. etc. And finally, that these are part of the relics & monuments yet remaining, of the apostasy of Antichrist the man of sin. Which therefore ought to be refused and witnessed against by word and deed. 2 Thes. 2, 3, 4. Whereof I need not write more particularly, but only leave the Reader to apply the former reasons and the like, to these and other such corruptions yet retained among them. Concerning which, they that would see more, may read the treatises that have been heretofore purposely written hereabout: Namely, M. Parker's Scholastical discourse against Symbolizing with Antichrist in ceremonies: especially in the sign of the cross. Where (in ten several chapters) he treateth of the breach of all the Ten commandments thereby. Also, A little treatise touching kneeling at the Lords Supper, in the act of receiving. Moreover, The Trial of subscription: And, The Lincoln Ministers Abridgement of the reasons why they refuse Subscription and Conformity. The Survey of the Book of common prayer. And M. Greenwoods and other treatises of book-prayer. About which also, see here before, chap. 1. pag. 245. etc. CHAPTER XI. Of the disposing, blessing, breaking, distributing of the bread and wine. whether we should not (at the celebration of the Lords Supper) set the bread and cup upon a Table, & so with thanksgiving first bless the bread, and then break it in the sight of the church, and so distribute it being broken: and then after the distribution thereof to all the communicants, to take the cup also, and to bless and distribute it in like sort. 1 Cor. 10.16.21. and 11.20— 34. Mat. 26, 26, 27. with Lev. 24.5— 9 Ezech. 44.15.16. 1. Because at the first celebration and institution of the Lords Supper this order was observed: as we may see, Mat. 26.26.27. Mark. 14, 22, 23. Luke 22.19, 20. with Mat. 28, 20. And the same manner also kept by the Apostles afterward: as may be gathered, by that which is written, 1 Cor. 10, 16, 21. and 11.23— 26. 2. The breaking of the bread, doth not only serve for the distribution thereof, but is also a lively representation of the death of Christ, which we show forth in the participation thereof. 1 Cor. 10, 16, 17. & 11, 24, 26. with Mat. 26, 26. Mar. 14, 22. Luke 22, 19 3. Such placing of the bread and wine upon a Table, and the distribution of them there accordingly made, we may also learn by the very term of a Table, and the common use thereof. Paul calleth it a Table, not an altar, form, or desk: and opposeth it to the Idolaters Table, on which they were wont to set their meat and drink. 1 Cor. 10, 21. with ver. 19, 20, 28. Hitherto also may be referred the use of the Table in the Tabernacle, on which the Show bread continually was set before the Lord. Exod. 25, 23— 30. Lev, 24, 5— 9 4. And for the thanksgiving to be made both at the blessing of the bread, & the wine, it is plainly expressed. Mat. 26, 26, 27. & Mar. 14, 22, 23. CHAPT. XII. Touching the Ministers communicating with the rest of the Church. whether the Minister himself (that administereth the Lord's supper) should not also partake with the church, communicating together therein. Mat. 26, 17— 29. Act. 20, 7— 11. 1 Cor. 10, 16, 17. and 11, 23— 26. and 12, 12, 13. with 2 Chron. 35, 3— 14. 1. Because Christ himself did so, communicating with his disciples both in the Passeover, and in the Supper following. Mat. 26, 17— 29. with Luke 22, 15, etc. 2. So also did the Priests and Levites at the celebration of the Passeover, whereunto the Lords supper with us is answerable. 2 Chron. 35, 3— 14. with 1 Cor. 5, 7. and 10, 16. and 11, 23— 26. And the Fathers of families, at the first celebration of the Passeover, Exod. 12, 3. etc. And the Apostles at the celebration of the Lords supper, Act. 20, 7— 11. 1 Cor. 10, 16, 17. 3. And Christ our Lord hath thus commanded, saying, Drink ye all of this, Mat. 26, 27. And again, Do this in remembrance of me. 1 Cor. 11, 24, 25. 4. The nature also of the thing itself, and the reasons which are annexed to the commandment of Christ, concerning the celebration of the Lords supper, comprehend and bind the Minister himself, aswell as the other members of the church, to the participation thereof. As namely, that it is a sign and seal of the remission of sins obtained for us by the death of jesus Christ. Mat. 26, 26, 27, 28. And, that thus we should show forth the Lords death, till he come. 1 Cor. 11, 23— 26. And, that it is called the Eucharist, or thanksgiving, because we do now give thanks unto God for our redemption wrought by the death of jesus Christ, & thus confirmed unto us through his grace. Luke 22, 19 1 Cor. 10, 16. and 11, 24. with Psal. 116, 12, 13, 14. etc. 5. And the minister himself is together with the rest a member of the church and body of Christ: the communion whereof is here also celebrated. Rom. 12, 3— 8. compared with 1 Cor. 10, 16, 17. and 12, 12, 13, 18, 27, 28. Otherwise also we had need take heed, that there be not in deed a schism or rent made in that Church, (& so in the body of Christ) where this order is not observed. Like as came to pass in that other case, where of the Apostle writeth to the church of Corinth, 1 Cor. 11.18. etc. CHAPT. XIII. Touching the Ruling Elders, Deacons, or common people, ministering the Sacraments. whether it be right and lawful for the Ruling Elders, Deacons, or private people out of office, not being Ministers of the word, to administer the Sacraments: or at the Lords supper in the delivery of the bread and wine, to bless them; and to say to each of the communicants severally, Take thou, and eat, etc. or, Take thou, and drink, etc. Matth 26, 26, 27. with 1 Cor 4, 1. and 10, 16. Ephes. 4, 11, 12. Esa. 66, 21. jer. 33.18.21. Ezech. 43, 18— 27. and 44.19. and 46.20. 2 Coron. 13.10.11. & 35.2— 15. with 1 King. 12, 31. 1 Chron. 15.2. Rom. 12.3— 8. 1 Cor. 12.4— 28. Heb. 5.4.5. 1. Seeing that the Ministers of Christ, are the household stewards and dispensers of the mysteries of God, the ambassadors of Christ, and labourers together with him. 1 Cor. 4, 1. with 3, 5, 9 and 2 Cor. 5, 20. Luke 12.42. Rev. 2.1. with Mal. 2, 7. Mat. 28, 18, 19, 20. 2. At the first celebration of the Lords supper, Christ himself (the Apostle and high Priest of our profession) did minister it: and giving thanks blessed the bread & wine, & distributed them both, among his disciples, saying to them all together at once, Take ye, eat ye, drink ye, etc. Hebr. 3, 1. with Mat. 26, 26.27. Mar. 14, 22, 23. Luke 22, 19, 20. 1 Cor. 11.23. etc. 3. And the ministration of the Sacraments, and blessing of the bread and wine, is a work of the ministery. Mat. 28.18.19.20. and 1 Cor. 10, 16. with Ephes. 4, 11, 12. Act. 20, 7. etc. 4. The † How the other Prisbyters or Elders that are Ministers o●● spoken of in ancient writers) may administer the sacraments, & as some think, Baptism more specially: here I treat not: But wish that the right may be sought out, and rightly observed. ruling Elders of the Christian church (of whom I speak) are such as are answerable to those Elders in the church of Israel, which were called † As being chosen out of the people, by the people, and for the people. etc. The Elders of the people, or the Rulers of the Synagogues, etc. and were distinct from the other ministers, Priests, and Levites, which ministered the word and holy things of God in Israel. 1 Tim. 5, 17. and Rom. 12.7.8. with Jer. 19.1. Act. 13.15. and 18.8.17. and Deut. 33.8.10. Esa. 66.21. 2 Chron. 13.10.11. Whereupon Ambrose saith * Ambr. in 1. Tim. 5. Both the (jewish) Synagogue, and afterward the church (of the Christians) had Elders, without whose counsel nothing was done in the church. The which by what negligence it is out of use, I know not, unless it be by the sloth, or rather pride of the Teachers, whiles they alone will seem to be somewhat. But now these Elders being (by the mercy of God) recovered again, and had in many of the reformed churches, it is for them carefully to attend upon their own office and function; assisting the Pastors and ministers of Christ in the ministration & government of the church, & procuring (what in them is) the good order, peace, and benefit of the whole church, and of all the members thereof: but still leaving to the Pastors & other ministers, the works of the ministery pertaining unto them: that so all may perform and fulfil their own offices and ministries, according to the rule of the word of God. 1 Tim. 5.17. with Act. 20, 17, 28. Rev. 2.1. etc. Rom. 12.7.8. 1 Cor. 12.28. Ephes. 4, 11, 12. Col 4.17. 1 Thes. 5.12 13 14. Heb. 13.7.17. jam. 5.14. 1 Pet. 5.1— 4. 5. The Lord's supper also is answerable to the Passeover & sacrifices: which (after the building of the Tabernacle) were offered by the Priests, and not by the Elders of the people. 1 Cor. 5.7.8. with 2 Chron. 13.10, 11. and 35.2— 15. also jer. 19.1. and Esa. 66.21.23. But note, that here I speak not of the preparation and other service, which is attributed to the Levites; concerning which, see 2 Chron. 35.2— 15. That may well have an other consideration, which in a good manner may be referred to the work of the Deacons, who now make ready and prepare all things necessary for the Lords Supper, and after the blessing or consecration made by the Pastor, do in some churches receive the bread and wine of him, and deliver it unto the communicants, that all things in the church may be done decently and in order. Whereabout also observe that which is written, Act. 6, 2, 3. with 1 Cor. 14.40. and 2 Chron. 35, 2— 15. and what by good consequence and proportion may be gathered and inferred thereupon. 6. And touching the Deacons office itself, note also how it is distinct from the office of the ministers of the word: so as the Apostles thought it not to be meet or reason, that they should attend to the duties thereof, together with their ministery: but that others should be appointed to that function: & that they would give themselves continually to prayer, and to the ministery of the word. Act. 6.2.4. And thus also the offices of the Ministers, Deacons, and Elders, are reckoned as distinct, by the Apostle Paul, Rom. 12.7.8. 7. Moreover, the Lord hath joined the administration of the Sacraments with the ministery of the word. Mat. 28.18.19.20. Act. 20.7.11. 1 Cor. 3.5.9. with 10.16. Now what God hath † viz. In the same persons, and things, and in the ordinary administration, etc. joined together, let not man put asunder: as Christ taught in another case. Mar. 10.9. And on the contrary, what God hath set asunder, let not man join together. Numb. 16.9.10. and 18.1— 7. with Esa. 66.21. Ezech. 44.19. and 46.20. 1 Tim. 5.17. 8. Here also may be considered, how God was sore displeased at Corah, though he were a Levite; and at Dathan and Abiram, with their company, though they were Princes of the assembly, famous in the Congregation, and men of renown; also at Vzziah, though he were a King; when they would have offered incense upon the altar before the Lord: which God had laid upon the Priests. Numb. 16 ch. 2 Chron. 26, 16. etc. 9 Finally, a man can receive or take nothing unto himself, except it be given him from heaven. joh. 3, 27. and 1, 25, 33. And no man taketh this honour unto himself, but he that is called of God, as was Aaron. Heb. 5, 4, 5. Accordingly do the old and new Writers teach, about the ministration of the Sacraments and other holy things of God in the church, that difference should still be kept, between the Ministers & the people. Their testimonies I need not note in particular: they are so well known. Only see more specially Polanus on Ezech. 43, 18— 27. pag. 785. 787. And Piscator also, and junius: who write, that to consecrate the people to minister unto God, whereunto God appointed the Levites only, were against the right worship of God, and a perverting of all order. Piscat. Scholar in Ezech. 44, 19 Juniij Annotat. in Ezech. 46, 20. CHAPTER XIIII. Touching the often celebrating of the Lords supper: And of the time of the day, whether in the morning or evening, etc. whether it be not best and most agreeable to the will of God, to celebrate the Lords supper often, and (where it can well be) every Lord's day: besides the churches continual serving & worshipping of God daily. 1 Cor. 11, 23— 26. and 10, 16, 17, 18. compared with Act. 20, 7. and Esa. 66, 23. with Exod. 20.8— 13. Rev. 1, 10. Ezech. 44, 15, 16, 24. and 45, 17— 25. & 46 chap. Numb. 28, 9, 10. Act. 2, 42.46. and 3, 1. and 26, 7. 1 Thes. 5, 17, 18. 1. Because the Apostle teacheth, that Christ at the first celebration thereof, said, This do ye, as oft as ye drink it, in remembrance of me: And thereupon inferreth, As often as ye eat this bread and drink this cup, ye do show the Lords death till he come. 1 Cor. 11, 25, 26. Which plainly implieth the often observation thereof, in remembrance of Christ, and his death. 2. Thus also the Apostles and Churches at first used to do: as may appear by the Apostles words aforesaid, 1 Cor. 11, 26. and by that which is written, Act. 20, 6, 7. Where it is said, that Paul abiding at Troas seven days, upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, etc. Where it appeareth, that their coming together to break bread (that is, to celebrate the Lords supper) was on the first day of the week, that is, on the Lord's day. Which likewise is expressly noted by ‡ Who lived about 150 years after Christ. justine Martyr, in his second Apology: where he saith, On Sunday, as it is called, there is a coming together in one place of all that dwell either in the towne● or in the country. And there is read the commentaries of the Apostles and Writings of the Prophets, as time will suffer. Then the Reader ceasing, † Ho proestos. the President maketh a speech, wherein he instructeth the people, and exhorteth them to the imitation of such excellent things. Afterwards we rise up all together, and power out prayers: and (as I said before) bread and wine and * Even by this time, corruptions began to creep in: as by this and other particulars here and otherwhere may appear. water is brought: and the Precedent likewise poureth out prayers and thanksgiving with all the might he can: and the people heartily speak out together, saying, Amen. And then to every one that is present is there made distribution & communication of those things that were blessed, on which thanks were given before: and to those that are absent some is sent by the Deacons. etc. just. Martyr. Apolog. 2. Edit. Commel. Graecolat. pag. 76.77. A remainder of which practice, for celebration of the Lords supper every Lord's day, as also of the daily worship of God (and of some other like things good to be observed) may be seen in the Cathedral churches at this day: though with corruptions otherwise. 3. The nature end & use of the Lords supper may likewise lead hereunto: inasmuch as it is the sacrament of our continual nourishment and comfort in the church by jesus Christ: as baptism is of our once entering thereinto: And is also the memorial of the death of Christ, which he suffered for our sins: and should therefore still be remembered, and often celebrated of us with thanksgiving. According as Christ himself hath taught, saying: Do this in remembrance of me: and again, This do ye, as oft as ye drink it, in remembrance of me. 1 Cor. 11, 24, 25. By which means our faith is the more strengthened, our hope increased, our mutual love nourished, and we still stirred up, with all thankfulness to ascribe unto God the praise of our salvation in jesus Christ. In which respect also it may fitly be called the Eucharist or Thanksgiving. 1 Cor. 10.16— 18. and 11.23— 26. compared with Mat. 26.26.27.28. Mar. 14.22— 25. Luke 22.19.20. Act. 2.41.42. and 20.7. with Numb. 28.9.10. Ezech. 44.15.16. 4. And note here, how the Papists and Lutherans do much urge, (though diversely) the having of Images, for the better remembrance of Christ, and to be in stead of books for the unlearned people, etc. whereas Christ hath appointed himself to be described, and his people to be taught and put in remembrance of him, not by Images, but by his Gospel and Sacraments: Mar. 16.15. Gal. 3.1.8. Mat. 26.28. and 28.18.19.20. 1 Cor. 10.16. and 11.23— 26. And therewithal let it be observed, whether that Images were not than most of all brought into the churches and private houses, under the pretences aforesaid, when the diligent teaching of the Gospel, and often celebration of the Lords Supper, did by degrees decay and cease more and more in the parishional churches among the people. So as the Ministers becoming themselves dumb, non resident, or slothful, the Images (though also dumb) were made to supply their place, being now set up to be the people's teachers and remembrancers another way, in stead of the lively preaching of the word, & careful observation of the Lords supper; for the continual showing forth and memorial of his death from time to time. Which therefore may the more stir up the churches (now being reform) not only to abandon the foresaid Images, but also diligently to use both the preaching of the Gospel, & often communicating at the Lords Table, the better to meet with the corruptions of later times, and to return to the entire practice of the churches that were in former ages. 5. Furthermore, the Lords supper (being rightly considered) is answerable not only to the Passeover, but to the other Feasts also and sacrifices had at jerusalem: And the Prophets speaking of the times of the Gospel, (under the terms of the shadows of the Law) foretold that from one New moon to another, and from one Sabbath to another, all flesh should come to worship before the Lord, at Jerusalem, etc. Which by the practice aforesaid carefully observed, we may perform and enjoy in Christ, who is the truth & body of all those types and shadows. And how otherwise it is or can outwardly be performed aright, and answerably to the prophecies and shadows aforesaid, should by all churches heedfully be observed. Esa. 66.23. Ezec. 44.15.16.24. and 45, 18— 25. and 46, 1— 11. Zach. 14, 16— 19 with Col. 2.16.17. Act. 2.42. and 20, 7. Rev. 1, 10. 1 Cor. 10.16— 18. and 11.23— 26. Besides that the Lords day, and the Lords supper at the Lords Table, do fitly agree together both for the terms, and for the things themselves, thus spoken of Rev. 1.10. compared with 1 Cor. 10.16.17.21. and 11.20. and Act. 20.7. Another question there is, about the time of the day, when the Lords supper should be celebrated, whether in the morning or evening, etc. Some think, it should be in the evening or after noon, because Christ at first with his disciples did eat it at even, after the Passeover, whereupon it was called the Lords supper. Touching which, on the other hand, may these reasons be observed, and the like. 1. That the having of it then at even, was upon special occasion; because it followed the celebration of the Passeover, which was kept at even. Which occasion ceasing, the time is left free: Christ having not appointed it, or any set time thereunto. Mat. 26.17— 26. etc. 2. So Christ and his disciples eat it then with unleavened bread by the occasion aforesaid; and the feast of unleavened bread, then also observed. Which now being ceased, as we are not therefore bound to the use of unleavened bread, so neither are we bound to that circumstance of time, but may as freely use another time, as other common and usual bread therein. Mat. 26, 17— 26. Mar. 14, 12— 22. with Exod. 12.8.15.18. etc. Act. 2.42. and 20.7. 1 Cor. 10, 16. 3. In like manner, at the first celebration of the Passeover in Egypt, they eat it standing with staves in their hand, as ready to departed from thence: and sprinkled blood upon the lintel & side posts of their doors, keeping within, & not going out of their houses, because that night the Lord would pass through, to smite the Egyptians, and seeing the blood on their door posts, would pass over them, and not destroy their first borne with the other. Exod. 12.7.11— 13.22.13. Which occasions ceasing, when afterwards they were in the land at rest, they eat it sitting, & sprinkled not their door posts with blood, neither were bound to keep within, but might go out of their houses: as we read that Christ with his disciples sat down to eat it, and then afterwards went out of the house that night to the mount of Olives, etc. Mat. 26, 19.20.30. This showeth forth the Lords death already done: as those typed out his death then to come. 4. Moreover, the Lords supper (as by other occasion I noted here before) is so to be considered, as not only succeeding the Passeover, but as answering also to the other Feasts and Sacrifices than had in Israel. Which were observed aswell in the morning, as at evening. Not to speak of the Show bread, still being on the pure Table, before the Lord: & other the like ordinances had in Israel. Which in the perpetual equity thereof, may have their use: being hereunto fitly and wisely applied, according to the proportion of faith. joh. 1, 29, 36. 1 Cor. 5, 7. and 10, 16, 17, 18. Luke 22, 7— 20. compared with Lev. 1— 7. and 23 chap. and 24, 5— 9 Numb. 15, 1, 2— 29. and 28 & 29 chap. Deut. 16, 1— 17. Heb. 13, 8— 16. Hos. 14.2. Mal. 1, 11. Zach. 14, 16— 19 Esa. 66, 23. Rev. 13, 8. 5. Finally, the ancient practice of the churches of Christ, ever since the Apostles times, confirmeth the same yet more unto us. As, when in the Acts of the Apostles it is written, that upon the first day of the week, the disciples came together to break bread. Act. 20, 7. Where, in that he saith, they came together that day to this end, we must either think that they met but at evening for it, or grant that they had and might have it at other times beside: Which justine Martyr makes manifest, whose words I noted here before, besides the continual practice of the Church ever since throughout all ages: which is carefully to be regarded, in all such things as are not repugnant or disagreeing to the word of God. CHAPTER XV. Touching the having of a Fast, and the Lords supper, both together, in one day. whether it be meet and right, upon one and the same day, to have a solemn Fast, together with the celebration of the Lords supper. Judg. 20, 26. Ester. 4, 16. compared with Mat. 26, 26— 29. Act. 20, 7— 11. 1 Cor. 10, 16, 17, and 11, 23— 26. 1. Because the nature of them both (to wit, of a Fast, and of the Lords Supper) is so very diverse & differing the one from the other. Which may appear by their names, besides the nature of the things themselves. The one is a Fast, the other a Feast. In the one we abstain from meat and drink: In the other we do eat and drink. Which also Christ himself hath commanded, saying, Take ye, eat ye, drink ye, etc. And the one is a sign or solemn testification of sorrow, the other of joy. Judg. 20, 26. Ester. 4, 16. with Mat. 26.26— 29. Luke 22.17— 20. 1 Cor. 5, 6, 7, 8. Where also see & consider that which is written, Neh. 8, 10— 13. 2. The Lord's supper succeed the Passeover, and is answerable unto it. At the celebration whereof the Lord required, that they should eat and drink in Israel. And not that they should fast, as in the day of Atonement, wherein they were enjoined to afflict their souls, and from even to even to celebrate their rest. Luc. 22, 7— 20. 1 Cor. 5, 7. and 10, 16, 17. and 11, 23— 26. and Exod. 12, 3— 11. Deut. 16, 1— 7. 2 Chron. 30, and 35 chap. and Psal. 116, 13. compared with Lev. 23, 5, 6, 27— 32. and with judg. 20, 26. and Dan. 10, 2, 3, 22. And here note, that the Lords supper was celebrated of Christ together with his disciples, straightway after their eating of the Passeover. Which is a point likewise to be observed in this behalf. Matth. 26, 17— 30. Mar. 14, 12— 26. Luke 22, 7— 20. As also, that it is now in the Church the Christians feast, answerable (in some respects) to the sundry feasts observed among the jew. Act. 2, 42. and 20, 7. 1 Cor. 5, 7, 8. and 10, 16, 17, 18. and 11, 23— 26. with Mar. 14, 22— 26. 3. And all things in the church of God should be done decently & in order. 1 Cor. 14, 40. Now what order, or decency is there in this, that while and where a Feast is solemnly observed, there should bread and wine in the same assembly be set upon a public Table, & all at the same time be enjoined, to take, to eat, and to drink, etc. or that solemn Fasts and Feasts should be celebrated and joined togethef, upon one and the same day? 4. Here moreover may be observed, how they were wont in the primitive churches to have love-feasts, with the Lord's supper: as by some Scriptures, and other writers may appear. 1 Cor. 11, 20— 34. and Jude epist. ver. 12. Tertullian. Apolog. cap 39 Which then being so, may show how far this custom & practice differeth from that which was used in the churches of old. Not to speak, how some in former times have made question, whether the church might have any Fasts upon the Lord's day at all. Into which point I will not now enter: neither insist upon things, that in extraordinary cases may be admitted. CHAPT. XVI. Touching Love-feasts. whether it be good and lawful, for the churches now, to have & use Love-feasts, at times convenient, and namely, on such days, when they have the Lords supper. Jude, epist. ver. 12. 1 Cor. 11, 20— 34. compared with Deut. 12, 5, 6, 7. and 16, 1— 15. Touching which, on the one hand, observe these things following. 1. That so they practised in the primitive Churches: as may appear both by some speeches in the Scripture, Jude, ver. 12. 1 Cor. 11, 20— 34. and by the record of ancient writers, Clement, Tertullian, etc. 2. And note in Tertullian, how he showeth, that they were kept in his time, which was about two hundred years after Christ. And so long than they had continued from the Apostles times there, where Tertullian lived. Tertullian. Apolog. cap. 39 3. Now whence this practice first arose, I leave further to be considered. Only for the point in hand, this I note, that whether they did it for the better nourishing & continuing of love & peace among themselves; or for the more comforting & refreshing of the poor by the richer sort, & together with them; or that they had therein respect to the action of Christ, who celebrated the Lords supper after the eating of the Passeover (Luke 22.7— 20.) or that they took this custom (as they did many other things) from the jew, who were wont to have feasts together with their sacrifices (specially with their thanks offerings) and at their solemn festivities; or that they had it from some other like original; it cometh to a like end, as touching the matter spoken off. Deut. 12, 7. and 16, 1— 15. 1 Sam. 1, 4. with Exod. 32, 6. Psal. 116, 12, 13, 14, with 66, 13, 14, 15. On the other hand may be considered, how it is observed and noted † Paraeus in 1 Cor. 11.22. Piscator in 1 Cor. 11.34 etc. by diverse, that the Apostle took them away, and would not suffer the use of them in the church of Corinth, because of abuses that were among them, through faction, schism, and superfluity. 1 Cor. 11, 17— 34. Which being compared with the other particulars here before mentioned, may show that it is a thing indifferent, either to keep them, or to leave them, as they shallbe used or abused, and as every church shall find to be most expedient for them and their estate: whereas if it were a moral & perpetual ordinance of God, the abuse only should be corrected, and the thing itself still continued, and all churches continually bound to the observation thereof. As we see done in the same place, about the Lords supper itself. 1 Cor. 11.20, 23. etc. CHAPT. XVII. Touching the observation of set Holy days, besides the Lord's day. And namely, of Easter, and Christmas, etc. whether it be lawful for the church of Christ, now in the time of the Gospel, to consecrate other set days, & ordinarily to keep them as holy days, besides the Lord's day. And, Whether it be lawful to consecrate some certain days yearly, to the Nativity, Resurrection, and ascension of Christ; to the Virgin Marie; to the Apostles; and all Saints. Gal. 4, 9, 10, 11. Col. 2, 16, 17. 1 King. 12, 32, 33. Jer. 3, 16, 17. and Exo. 20, 8, 9, 10. with Act. 20, 7. 1 Cor. 16, 1, 2. Rev. 1, 10. 1. Seeing that Christ himself by his practice, and the Apostles both by their practice and writings, have commended unto us only the Lords day, which is the first day of the week: wherein Christ our Lord rose again from the dead, bringing life and immortality to light, and everlasting righteousness into the world, as being by him renewed for ever. In memorial whereof we are not enjoined to set apart yearly other days, besides the Lord's day, but (as I noted before upon other occasion) that we should often celebrate the Lord's supper, in remembrance of him, so showing forth his death, until he come, to make us partakers of eternal salvation in his kingdom for evermore. john 20, 1, 19, 26. Rev. 1, 10. Act. 20, 7. 1 Cor. 16, 1, 2. with 10, 16. and 1●, 23— 26. Dan. 9, 24, 27. Esa. 66, 22, 23. Exo. 20, 8, 9, 10. 2. Now also the observation of days & times that was under the Law a shadow of good things to come, is accomplished in Christ. And the ceremonial difference of days is taken away together with the rest of the jewish shadows and ceremonies: all times being sanctified in Christ to the name and worship of God, so as we have not now such need or use of yearly rites and observations, as was heretofore under the Law, before Christ's exhibiting in the flesh. Col. 2, 16, 17. Gal. 4, 10, 11. with Esa 66, 23. Jer. 3, 16, 17. 3. And seeing we may not now thus use the days which were once ordained by God himself, much less may we thus use other that are devised by men, & imposed on the church. Gal. 4, 9, 10, 11. with 1 Kin. 12, 32, 33. 4. Besides that by such observation of days, as is aforesaid, superstition and other corruptions still are nourished, and the Papists and others more confirmed in their errors. 5. Here also may be observed, that festival or holy days are appurtenances of the Idols or Images (whether Christian or Heathen) to which they were first appointed: and thus far forth appertain to the second commandment, and are breaches thereof. In which respect likewise, it is not lawful to invent, or to observe any such as are devised by men, for the service and worship of God. And therefore, as the reformed churches have abolished and taken away the Images of the Saints, Apostles, Virgin Mary, the Rood, Crucifix, and the like: so should they likewise abandon their festival or holy days, with all other remnants of superstition pertaining thereunto. Exo. 20, 4, 5, 6. with 32, 4, 5. 1 Kin. 12, 33. Esa, 30, 22, 6. And whereas some, that have rejected the other Saints days, do yet retain the observation of Christmas, Easter, and the like, in tegard of the Nativity, and Resurrection of Christ, etc. apply hereunto both the reasons aforesaid, and these also following more particularly. Touching Easter, or the Resurrection of Christ. 1. Whereas the observation thereof, from the Apostles times, is much alleged: note, 1. That it coming at the same time when the Passeover was wont to be kept in Israel, it might the more be borne with, as some other rites, days, and ceremonies of the jew were for a time. Act. 15, 19, 20, 21, 24— 29. Rom. 14, 1, 5. etc. and 15, 1, 2, etc. 2. The great and ancient controversy, that was about the time of the observation thereof, between the East & West Churches, may well show that they had no institution or certainty thereof. For if there had been an Apostolic constitution thereof, what needed there have been such a strife and contention thereabout? 3. We have weekly the Lords day, wherein Christ rose again from the dead. And what need or use then is there of one day yearly to be kept thereabout: when as weekly we have the Lords day, on which Christ rose from the dead; and appeared to his disciples that day, and eight days after again (passing over the jews Sabbath;) and gave to john the Revelation on that day, etc. and all his actions are our instructions. Of which, see more here before, section 1. Concerning which also justine Martyr writeth thus: On Sunday we have all generally our meeting together: inasmuch as it is the first day, wherein God turning the darkness and matter (which he created at first) made the world: and Jesus Christ our Saviour that self same day rose from the dead. For the day before Saturday he was crucified: and the day after, which is Sunday, appearing to his Apostles and disciples, he taught those things which we relate unto you, that ye might look into them. etc. justin. Martyr. Apolog. 2. Ed●. Commelin. pag. 77. Touching Christmas, or the Nativity of Christ. 1. That the time thereof is not certainly known, or is much mistaken: there being many reasons of weight, why it should rather be thought to be in September, then in December, as now commonly is held and observed. 1. The heaven and earth, and so the world, was at first created in September (at which month, the jew to this day begin their civil year) whereunto fitly is answering the creating of the new heavens and earth, brought in by Christ, and foretold by the Prophets. Esa. 65, 17, 18. and 66.22. Rev 21, 1. 2. The month of September was in Israel by God's ordinance, most what a month of feasts. Num. 29 cha. with Lev. 23, 23, 24, 27, 34. etc. Which might fitly type out the gladsome birth and coming of Christ at that season into the world; Whereof the Angel said to the Shepherds, Fear not: for behold, I bring you good tidings of great joy, which shallbe to all people. For unto you is borne this day, in the city of David, a Saviour, which is Christ the Lord. Luke 2, 10, 11. 3. More particularly, in the month of September was the Feast of booths or Tabernacles, solemnly observed in Israel. Levit. 23, 34— 43. and Numb. 29, 12— 38. Neh. 7, 73. and 8 chap, Which also might fitly lead unto the birth of Christ at that season: of whom the Gospel saith (speaking of his manifestation in the flesh) The word was made flesh, & dwelled as in a booth or Tabernacle among us, etc. john 1, 14. For so doth the word * joh. 1, 14 with 7, 2. Mat. 17, 4 Act. 15, 16. Heb. 9 ch. & 11, 9 2 Cor. 5, 1, 4. 2 Pet. 1 13, 14. Rev 21.3. ESCENOSE there used signify, and implieth thus much. Which may well have special reference hereunto. 4. Also in the same month was the Ark by Solomon brought into the Temple, to the most holy place, at the Feast of Tabernacles. 1 King. 8. 1— 6. etc. Now both the Temple, and most holy place, and the Ark itself, were special types of Christ in diverse respects. john. 2, 18— 21. Hebr. 9, 24. Rom. 3, 25. Rev. 11, 19 Touching which point, concerning this month and matter, because M. Broughton * In his book called, Our Lord's Family, etc. fol. 2. b. & 3. etc. hath observed diverse things of good use & moment, I will here therefore set down his observation in his own words, as followeth: In what month S. Mark beginneth his story: and the rest the opening of the heavens by the second Elias. Because our Lord was baptized, even beginning thirty, and to open the Kingdom, by teaching the covenant to many, three years and six months: his soul's passage from the cross to the Father is certain in the fifteenth of Nisan; So his birth and baptism should be in the seventh month, Aethanim. Which was the first month, after the creation of the world. Of the month Ethanim or September. It may somewhat help to mark the old story of Aethanim from 1 King. 8, 2. Al Israel assembled to the King Solomon, in the month Aethanim, in the feast, that is the seventh month: And the Sacrificers brought the Ark of the covenant of the Eternal, unto his place; unto the Debir; unto the holy of holies; and the Cherubims spread their wings over the place of the Ark. This so solemn should have antitypon answerable in high matter. And what thing else can be, but that the most Holy was manifest in his Temple; & the army of Angels spread their wings; to have him honoured at his coming then into the World. The explication and story, of the month Aethanim The most learned Chaldee Paraphrast Jonathan speaketh thus, of Aethanim. It is the month of the ancient, and they called it the first month, of festivity. But now it is the seventh month. Thus David Kimchi doth expound him: Aethanim or Strength is the month wherein they gathered the fruits & increase of the earth, to their houses. For that cause it is called the feast of gathering fruits: So Aethanim meaneth strength: and fruits and increase of the earth be the life of a man. And some of our Doctors expound Aethanim, the month in which the Fathers were borne: the stay (Aethanim) of the world; as the speech, Mich. 6, 2. Hear ye mountains, and ye strong foundations of the earth. Others call it Aethanim, from the strength of the Laws that are given for this month, both feasts, and laws, So Ralbag saith, I think it called the month Aethanim, for the feasts: the strong, and teaching justice: which are in this month. Thus far Ralbag. The first day had the Trumpets; the tenth, Expiation; the fifteenth, the feast of Tabernacles, for eight days. And Jonathans' words cited of me afore, be thus expounded of Cimchi: Before the time, that Israel came from Egypt, Tisri or Aethanim was the first month. For in Tisri, the world was made. And by reason that the Children of Israel came from Egypt in Nisan, it became the head of months, and Tisri became the seventh. For so the blessed God said unto them: This month shallbe unto you the first of months. To you, by reason that to the rest of the world it is not first: For Tisri is the first. And thus much for the month. So john Baptist well might begin the first day, and assemble unto him much people fourteen days: and our Lord come to him the fifteenth day, when they had learned of the stronger than the Baptist, who would baptise with the holy Ghost and with fire. So the four Evangelists celebrating the Baptism, celebrate the birth, which was the same day 29 full years. So as the first Adam, and the other to Noah, came into the World that month, Christ should come: And that time was fittest for Caesar to bid men resort to their cities: And most likely that shepherds would yet be abroad with their sheep: And fittest for men to go into a river naked to be baptised. And by daniel's half seven, john brought in Baptism; for Heathen; as David and Solomon only baptized Proselytes. Maimony in Azure Bia, tract. 12, & 13. And if his warrant had not been sure and plain, from Daniel, none might have come to him for Baptism. So our Lord beginning a new year of his age then, showed the same time of the month to have given us his coming into the World. And the Rabbins in Midras Rabath conclude that Messiah shallbe borne in Aethanim or Tifri; full of feasts, to teach of him. And God appointed no feasts for the Winter: because of the unseasonableness of the Wether. Chrysostome mistaking john's Fathers story, thinking that he ministered not in june but in September, began to disgrace the state of the Gospel. Hence Turk and Jew scoff, that we place the birth, where the conception should be; and can yield no reason of our Gospel's narrations, which we make most unlikely to be true. And Anas Montanus helps Chrysostome, that Zacharie should be high Sacrificer: Whereas all jew know, that the Candlestick, Table, and Altar of incense were without, and daily gone to by the ordinary sacrificers. Elias, four times made the beginning of daniel's half seven, might have taught the jew a sure note, what Elias, Malachi spoke off. Now the end of all the Evangelists is in the first month, towards leaving the Egypt of this World at the Pascha. And at Pentecost after, the Law was given to Moses, when the fiery la of the spirit was by Jesus given. So the conception of John, where men placed his birth, falleth to Midsummer; and birth to the spring equinoctial: and likewise the conception of Mary fell most fitly to Midwinter; and our Lords coming into the world, to the † September. first month after the creation; and his Redemption, to the * March. first month for redemption from Egypt. These matters agree with Scripture, and plain reason, etc. Thus far M. Broughton; whose observations about this matter, I thought here to insert, because they are of great weight, and give great light to the point in hand. 5. Hither also may be referred, that Christ, after he was baptised, was four Passovers at jerusalem: and that ” Luke 3, 21, 23. being baptised at that season of the year when he was borne: the things which he did between his baptism and the first Passeover, were so many and of such sort, as might well take up all the time between September and the Passeover in March following: As namely, his being in the wilderness where he was tempted, forty days. Mark 1, 9— 13. His abiding some while about the place where john baptized, joh. 1, 28, 29, 35, 43. His departing into Galilee: and going both to Cana of Galilee, where he was at a marriage, Joh. 2, 1— 11. and to Nazareth, where (as his custom was) he went into the Synagogue, and preached on the Sabbath day. Luke 4, 16. and from thence to Capernaum, where he dwelled, and taught likewise on the Sabbath days. Mat. 4, 12, 13. Mar. 1, 14, 21. Luke 4, 31. Joh. 2, 12. His journey also from thence to jerusalem, to the Passeover (the first Passeover, after he was baptised) which is spoken off, john 2, 13. besides that he did many things, which are not all particularly recorded. joh. 21, 25. Thus then might well so much time be spent, as was between September & March, wherein the first Passeover following his Baptism was celebrated. 6. Especially, here is to be observed, the half seven, of three years and an half (spoken off by Daniel) wherein Christ preached, after he was baptised. Whereunto fitly answereth the space of time between September and March, containing half a year or six months: whereas if the reckoning be made from the end of December (where the nativity of Christ is now commonly placed) unto the Passeover in March following, there will be but only three months, and not six months or the half year, before spoken off. Dan. 9.27. Whereunto also (as touching the time) that phrase of speech may have reference, which is used concerning the woman 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 Israel heretofore: so also the Lords day now is to us in stead of all their Feasts and holy days of Sabbaths, New moons, Passeover, Pentecost, and Tabernacles. So as now we have no cause or need of such yearly days and Feasts, as than they had; Christ being come, who is the body of all those shadows, whereof the Feasts were a part. Col. 2, 16, 17. compared with Esa. 66, 23. Act. 20, 7. Rev. 1, 10, 11, etc. Of which, see more here before, Chap. 14. sect. 2, and 5, etc. On the other hand, there is alleged the ordinance concerning the Feast of † Or, Lots. Purim, enacted by Mardochee and Ester, & accepted by the jews for them and their generations after them, in memory of their deliverance from the treachery of Haman, etc. Ester 9, 20— 32. Touching which, these things may be observed: 1. that the book of Ester (wherein this is recorded) is Canonical Scripture: and whether it were written by Ezra, or by Mardochee himself, or by some Prophet that lived in those times; as the book itself, so also the Feast there spoken off, hath the approbation of the Spirit of God, by which that history was written. And who can say otherwise, but that the Feast aforesaid was in deed ordained & agreed upon by special instinct and direction of the spirit of God? 2. That Feast might also be a civil ordinance and solemnity, kept in memorial of the deliverance aforesaid. And so much might both the manner 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 poor. Esther 9, 18, 19, 20, 21, 22, 23— 29— 32. 3. And how ever it were observed, whether as an ordinance civil, or ecclesiastical, or both: yet this is evident, that this was done in the time before Christ, when as now they had the observances of the la, whereof their Feasts were a part by the ordinance of God: from the bondage whereof we are now freed by Christ, and are taught by the Apostle to stand fast in the liberty wherewith Christ hath made us free, and not to be entangled again with the yoke of bondage. Concerning which, the Apostle reproving the Christians saith, Ye observe days, and months, & times, and years: I am afraid of you, lest I have bestowed upon you labour in vain. Gal. 4, 10, 11. and 5, 1. etc. Which last reason may be observed in like sort, about the Feast of the Dedication, spoken off, john 10, 22, 23. (at which time john saith, Christ walked in the Temple, in salomon's porch, and reasoned with the jews) which was a Feast ordained by judas Machabeus and the Congregation of Israel, in remembrance of the dedication of the Altar, spoken off, 1 Mach. 4, 59 Whereunto likewise may be applied the former reason, touching the Feasts and shadows then used, which typed out our spiritual joy in Christ, who is the truth and body of all those shadows and observations. Col. 2, 16, 17. And whereas some, for defence of Holy days invented by men allege the voluntary sacrifices had in Israel: let these things further be observed thereabout: 1. That those sacrifices in Israel were to be such only 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 sin. Which I suppose will not be said touching the aforesaid observation of Holy days. 3. That they were not urged upon Churches or persons against their will, as the Holy days prescribed by men now be. 4. That this or that man might bring them upon special occasion, when the whole Church was not bound thereunto: whereas the observation aforesaid is laid as a duty upon whole Churches, and not left voluntary to this or that man, to do or leave undone, as they see cause. 5. That many who observe and plead for them, do sometimes acknowledge them to be human ordinances, wishing they were taken away, and keep them against their will. And how then can they be accounted as the voluntary sacrifices which the Lord prescribed, and Israel observed of old? 6. Finally, if this plea were good and sufficient in such cases, what inventions of men are there in religion, that some would not thus plead for, that they are as the voluntary sacrifices had in Israel: & so open a wide door to all will worship, and in deed take away the second commandment, or securely transgress it under such colours and pretences? CHAPTER XVIII. Of dealing with sinners, for their reclaiming, or censuring. Where also is treated of Suspension, and excommunication, etc. whether the ordinance of God, for the reclaiming and gaining of brethren that fall into sin, should not still be observed carefully & religiously, among the members of the church. And that as there is occasion, they be brought to the assembly of the Governors, or the Congregation, in public (having all things carried in order, and according to the rules of government, prescribed by the Lord:) that so the cause being heard, a due examination of the parties and witnesses being made, and the fault certainly found out and convinced, the parties offending may (according to the nature of the sin) 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 even cut off from the church, and delivered to Satan, if the case so require. Such of the brethren (I say) as do sin and offend, whether it be that they reproach abuse or injury others by word or deed, and despise the private admonitions of their brethren and of the witnesses, that deal with them; or that they offend publicly; or do otherwise transgress in their conversation; or that in religion they fall into heresy, idolatry, or other impiety and iniquity; and so persist, after all good means religiously used for their reclaiming. This being still carefully regarded, as is aforesaid, that the order appointed by God in his word, be observed; that the Elders and Governors perform all such things, as pertain to their office & duty of their calling; & that the other members of the church do keep themselves every one in their place, with all modesty, reverence, peace, and godliness, 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— 5. Deut. 1.16.17. Exod. 18, 13— 20. and 20.12. Psal. 82.1. Dan. 4.17.24. Ezech 44.15.24. And by due reference and proportion, out of Lev. 13. and 14 ch. and 24.10— 23. Num. 12.14. and 15.32— 36. & 19.11.12.13. etc. and 35.12.24.25. with Deut. 19.12.15.16.17.18. and 21.18— 21. and 22.15— 21. and 24.8.9. and 25.1— 10. with Ruth. 4, 1— 11. 2 Chro. 19, 5— 11. and 23.19. with 1 Thes. 5.12.13.14. Jer. 36.5. Mat. 10.17. Luke 6.22. and 12.42. and 22.66. John 16.2. Act. 6.11.12.13.15. and 7.1.2. and 22.30. and 23.1— 6. and 24.20. Rom. 12.8. 1 Cor. 4.21. and 5 ch. with 2 Cor. 2.6, and 13.1.2. & Exo. 23.2.7. 1 Tim. 5.17.19.20. Tit. 3.10. Heb. 13.7.8.17. 1 Pet. 5.1— 5. with 1 Cor. 14.33.40. 1. Because this is a moral and perpetual ordinance & direction, given by the Lord, in his word, both to the church of Israel heretofore, and to the Christian churches and people of God for ever. As may be seen in the Scriptures here noted before. Neither doth it hinder, that in Israel, there were some judicial and ceremonial things, which were temporary, in some cases also mixed and prescribed withal. For the same also may be said and observed, about other the precepts of the Law & of the Ten Commandments: which all acknowledge to be moral and perpetual. Besides that the spiritual application, and perpetual equity of the ceremonies and ordinances that are abolished, doth still remain and continue, for the instruction, use, comfort, and direction of the church, for ever. And this in matters of all sorts, whether pertaining to the faith, worship, ministery, order or government of the church, etc. As may be seen in these and the like Scriptures: Gen. 17, 11, 12, 13. compared with Col. 2.11.12. and Rom. 4, 11. Exo. 12.3— 17. with Luke 22, 1— 20. and with 1 Cor. 5, 2— 6.7 8.11. and 10.16.17.18. and 11.23— 26. & Mat. 16, 6— 12. and Luk. 12.1. Exod. 28. and 29. and 30 ch. with Psal. 132.9.16. and 141, 2. Rom. 13.14. and 15.16. Heb. 9 and 10. and 13.8— 16. Lev. 13.47— 59 with Jude ver. 22, 23. Lev. 15 chap. and 26, 11, 12. Numb. 19.11— 22. and 1 King. 6, & 8 ch. and Esa 52.11. and Ezec. 37, 26, 27. and 39.11— 17. with 2 Cor. 6, 16, 17. Num. 18. and Deu. 18, 1— 5. with 1 Cor. 9, 13, 14. and 1 Tim. 5, 17, 18. Deu. 17, 1— 12. and 2 Chron. 19, 8. with Ezec. 44, 15— 24. and with Rom. 12, 1— 8. and 1 Cor. 4, 21. and 5 ch. 1 Thes. 5, 12, 13, 14. 1 Tim. 5, 17, 19, 20, 21. Heb. 13, 17. Deu. 33, 8— 11. and 1 Chro. 15.2, 12, 13. with Esa. 66, 19, 20, 22. and Ephes. 4, 11, 12. 2. And that this order was observed in Israel and in the primitive churches, in cases of sin, controversy, complaint, censure & excommunication, (besides the extraordinary occasions that fell out or were carried after any extraordinary manner:) may appear by the Scriptures before mentioned: with which, these also here following may be compared. Numb. 12.4— 15. and 27.1— 4. and 36, 1— 5. Deu. 1, 16, 17, 18. and 17, 2-13. and 23, 1, 2, 3, 8. Psal. 82, 1. Josh. 20, 4, 5, 6. and 21, 1, 2, 3. 1 King. 3, 16— 28. with 21, 8— 13. Pro. 26.26. Also Deu. 24, 8, 9 with Num. 5 ch. and Lev. 13 ch. 2 Chron. 26, 16— 21. Ezra 9, and 10 ch. with 7, 25, 26. Neh. 5, 1— 13. and 13, 11. Esa. 66, 5. jer. 36, 5. Luke 6, 22. joh. 9, 22. and 12, 42. & 16, 2. Act. 4, 5, 15. & 5, 21— 27— 34.35— 40.41. and 15, 2— 6— 23— 30. and 16, 4. and 20, 17— 28. and 21, 18— 25. 1 Cor. 6, 1— 5. and 12, 28. 2 Thes. 3, 6, 14, 15. 1 Tim. 1, 3, 18, 19, 20. and 3, 1.15. and 3, 1.15. and 5, 21. and 6.3.4.5. 2 Tim. 2, 15, 16. and 4.14.15. Jude ver. 17— 23. Rev. 2. and 3 chap. Where, both for private dealing and public proceeding with sinners, see the Scriptures here cited before, and the like. And more particularly, for secluding, suspending and debarring from the Lords Table, or other holy things & meetings also of the church, Of suspension. see both the Scriptures aforesaid that concern this matter, namely, Gen. 3, 22, 23, 24. Lev. 13 ch. Numb. 9, 5, 10, 11. & 12, 14. & 19, 11, 12, 13, etc. Deut. 24, 8, 9 2 Chron, 23, 19 Ezra 10, 8. jer. 36, 5. Luke 6, 22. 2 Thes. 3, 6, 14, 15. Jude ver. 22, 23. & these reasons following. 1. The Lords debarring and keeping our first parents by the † Angels. Cherubims from the sacrament of life eternal, that is, from the tree of life in the garden of God. Thereby teaching the Governors of his church, to debar and seclude such from the Sacraments, to whom in their estate they do not appertain. Gen. 3, 22, 23, 24. compared with the Scriptures before cited, and with Sal. Song. 4, 12— 16. and 5, 1. etc. 2. So likewise Porters were set by the high Priest, at the gates of the Lords house, that none who were unclean in any thing, should enter in. Lev. 15 ch. 2 Chro. 23, 19 compared with Num. 19, 11, 12, 13. etc. and 9, 5, 10, 11. with 1 Cor. 10, 16, 17, 18. & 2 Thes 3, 14, 15. Whereby also may appear, that the duty, which men should be careful off themselves, if they neglect it the Governors should look unto it, and see it be done. For which note moreover, 2 Chro. 26, 16— 21. Mat. 5, 23— 26. Act. 20, 28. Heb. 13, 17. Rev. 2, 14, 15, 20. etc. 3. God's ordinance touching Leprosy, that the Priest in case of doubt, should shut up the party for a time, and not yet put them out of the host: And then after a certain time, as they should be found, either put them out of the host, or pronounce them to be clean. The equity whereof still remaineth. Lev. 13, & 14 ch. with 2 Cor. 6, 14— 17. Jude, ver. 22, 23. Num. 5, 1— 4. with Deu. 24, 8, 9 Whereabout withal note the Lords own dealing with Miriam: set before us for instructton and example. Num. 12, 14. compared with Deu. 24, 8, 9 and Rom. 15, 4. 2 Tim. 3, 16, 17. 4. Suspension also may be considered to be like that keeping of persons in ward, whereof we read Lev. 24.12. Num. 15, 24. till it manifestly appear that the parties suspended are to be cut off and cast out of the Congregation: Like as those words, Take away the evil from among you, being spoken by Moses of putting to death in Israel, Deu. 17, 7, 12. & 19.19. and 21, 21. & 22, 21, 22, 24. are by the Apostle applied to the putting out of the church by excommunication. 1 Cor. 5, 13. where Paul useth the very same words, that are in the Septuagint, Deu. 17, 7. etc. 5. Thus as sins and sinners differ among themselves, Jude, ver. 22, 23. so shall also the censures & punishments thereof be different one from another. A thing that was observed in the church and common wealth of Israel: and is even by the light of reason regarded in all kingdoms and good governments: and may be seen at this day in kings Courts and houses every where. How much more should regard hereof be had in the church & house of the great king of Kings: who hath given most just and equal laws to his church and people: & where all things should most orderly and carefully be observed? To give particular instance in kings houses; where when men offend, it is known that some are secluded from the Table, Presence chamber; or Porches entry; some are bound or detained in the Porter's lodge, or other prison house; and some are altogether cast out and put from the court. So hath the Lord and great king diverse censures and punishments in his church, debarring some from his table, assemblies, or entrance thereof; restraining others in darkness, & binding them up as with bands of excommunication, till by such means they learn to repent and amend; and appointing others (according to their estate and desert) to utter darkness for ever. Of which more hereafter. 6. Thus also shall we not need, for some, to withhold the ministration of the holy things of God from all the rest of the church, neither to interrupt the public worship, or trouble the whole church by present dealing with such persons, nor be driven to take any disorderly courses at all but using this means of debarring and suspension of some (where there is cause) for a time, we may with the rest still continue on our service & worship of God in peace and holiness. 7. And for such persons themselves, thus there may also be trial whether by this means they can be brought to repentance and amendment, and so be kept from the greater & heavier censure of excommunication. Otherwise they may afterwards be further proceeded withal, if that yet they repent not, but do still continue in their sins, or increase therein, adding stubbornness more and more thereunto. justif. of Separ. pag. 185, 186. etc. By all which may appear, how greatly they err, who hold Suspension to be a corruption and devise of men, and do neither practise nor allow thereof. Whose error will yet more appear by that which followeth to be spoken touching Excommunication. Where first see the Scriptures before alleged, which concern 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, etc. and these reasons withal. 1. The known and ancient censures had among the jews, and differing one from another, to wit, Niddui, Cherem, and Schammatha or Anathema Maranatha. Niddui, that is, separation, seclusion, suspension, or the less excommunication: Cherem, that; is cutting off, or the greater excommunication: Schammatha, or Anathema Maranatha, which is an utter devoting to destruction and to the judgement of the Lord at his coming. Answerable whereunto among Christians also are, Suspension, Excommunication, and the great Anathema: Or (so to call them) the less Excommunication, the greater Excommunication, and the greatest of all. Whereunto the Scriptures aforesaid may be referred and applied. So as therefore they err greatly and are mistaken, who hold, that if there were amongst the Jews in Christ's time any distinct ordinance of excommunication ecclesiastical, just. of Sep. pag. 187. etc. it was a jewish devise, & without ground of the Scriptures. 2. To which end may also be observed, the Lords diverse dealing with Adam, and with Cain. Adam he debarred of access 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 fugitive & 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. Likewise the Lords ordinance of putting the Lepers & unclean out of the host: the truth & equity whereof, as of the other shadows 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. Jude, ver. 22, 23. 4. The practice of Noah, cursing Cham: Gen. 9, 24, 25. of Abraham, casting Hagar and Ishmael 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 Israel that was carried away captive. Ezra 10, 8. Which, whether it be applied to Suspension or Excommunication, and understood of civil or ecclesiastical proceeding, or both, it giveth good proof and evidence for the point in hand. 5. Yea the very abuse of the censures, which was sometimes among the jew, doth plainly show how they were the ordinances of God, though perverted & abused among them, as were sometimes also other of the Laws of God. Esa. 66, 5. Luke 6, 22. john. 9, 22. and 12, 42. and 16, 2. 6. The Apostles doctrine and practice concerning excommunication of the wicked, and delivering of them unto Satan. 1 Cor. 5 ch. 1 Tim. 1.20. Where moreover is to be noted, that † Take away the wicked from among you. the words which 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. etc. So as this also may both show us a ground for excommunication out of Moses, and direct us how to walk aright in using of it, for the proceeding thereabout: when as all persons, both the Elders and people, be careful to do their duty, and keep their places answerably to the Elders and people of Israel: that so (notwithstanding any differences of estate incident to them and us) yet still a perpetual equity and due proportion between us and Israel may be observed. Of which see more in the Treatise, which I written some while since concerning the exposition of Mat. 18.17. pag. 18. etc. And note withal, how the words aforesaid (Take away the evil from among you:) are general and such as may well comprehend the taking away of the wicked from among the people of God, whether by death, or by excommunication, and the like: as Israel according to the diversity of their estate and occasions used sundry ways, sometimes the one, sometime the other, etc. 7. Whereabout further may be considered the term of judging, often used by Moses and the other Prophets and Apostles: And how in judiciary proceeding, the Scripture useth this word, and attributeth it sometimes to the Lord himself, or to his Ministers and Officers in church or common wealth, for hearing, examining, deciding, giving sentence, & executing judgement, concerning persons and causes, civil or ecclesiastical: Gen. 18, 25. Exo. 18, 13, 16, 21, 22. Deu. 1.16, 17. and 16, 18. and 17, 9 & 19, 12, 17, 18. with Num. 35, 12— 24. Deu. 25, 1, 2. 2 Sam. 8, 15. 2 Chron. 19, 5, 6. Psa. 82, 1, 2, 8. and 122, 5. Esa. 1, 23, 26. jer. 21, 11, 12. and 22, 1, 2, 3. Eze. 44, 15, 23, 24. Micah 3, 1, 11. and 4, 3. Act. 16, 4. and 18, 15. 1 Cor. 5, 12, 13. and 6, 1. etc. and sometimes to the people, for consenting, approving, executing, & resting in that which is judged & done according to the sentence given by the Lord, or the Ministers and Governors under him. 1 Cor. 6, 2, 3. with 5, 12, 13. Act. 26, 10. with 22, 20. and Act. 21, 25. with 15, 6, 22. and with 16, 4. etc. 8. Lastly, Christ's reproving of the Angels & Ministers of his churches, for suffering evil persons and corruptions among them. Revel. 2, 14, 15, 20. etc. Which necessarily implieth, that the Lord hath given an ordinance to his church, for the restraining, repressing and abandoning of such. Else why should they be blamed for that which pertained not unto them, or were not in their power to redress and amend? The like also may be observed by Christ's speech & commission given to his Apostles, and by their execution thereof. Mat. 16, 19 Joh. 20, 22, 23 with 1 Cor. 4, 1, 2, 21. and 5, 3, 4, 5. and 2 Cor. 10, 4, 5, 6, 8. and 13, 2, 3, 10. 1 Tim. 1, 20. And by the exhortations and instructions, that are given to Timothee and Titus, in Paul's Epistles unto them: and to the Elders of Israel, and the Primitive churches, recorded in the Scriptures both of the old & new Testament. 3. And for the manner of proceeding, if the course aforesaid be rightly observed, thus shall matters and persons be orderly and peaceably heard, discussed, and judged: the governors and government according to the ordinance of God regarded; and all good means used for the churches good and peaceable estate; for the preventing and suppressing of manifold evils; and for the benefit and reclaiming of sinners: & such as are found to be obstinate in iniquity, shall by public authority be censured and excommunicated: and that also with knowledge and assent of the church, the exceptions of all, if any be brought, being heard, as is meet and in such cases to be done. And so shall the church be purged from evil; the holy things of God kept from the pollution and profanation of such wicked persons; the sinners themselves made more ashamed, being made known unto all, and avoided by them till they repent; and the rest that remain, shall all hear, and learn, and fear, and commit no more any such evil among them. For which also see the Scriptures before alleged: and Deu. 4, 1, 2. and 13 chap. and 16, 18. and 19, 19, 20. 2 Thes. 3, 6, 14, 15. 1 Tim. 5, 17, 19, 20. and 6.13, 14. 2 Tim. 3, 1— 5. Rev. 2, 14, 20. etc. 4. Furthermore, as in all other affairs of the church, so in these also (according to the several nature of them) may the benefit of God's ordinance thus be enjoyed; and all things done in order; so as none be prejudiced, but that every one may perform their duty, & enjoy their right and liberty: and that both the corruptions of the Popish prelacy, and the defects of the Protestant reform churches, and all popular confusion, disorder, and anarchy may be shunned, redressed, & taken away. Col. 2, 5. 1 Cor. 4, 17. and 11, 2, 16. and 14, 33, 40. compared with 1 Chron. 13 ch. and 15, 2, 13. and the other Scriptures here cited before. And because in this matter there hath been, and still is, great question and controversy among Christians, both Papists, Anabaptists, and Protestants of all sorts, about the understanding of the words of Christ, Tell 〈◊〉 unto the church, and if he neglect to hear the church, let him be unto thee as an heathen man, and a Publican, Mat. 18, 17. it shall not be amiss here also to inquire further into the meaning hereof. Which therefore I will now speak off more particularly in the chapter following. CHAPT. XIX. Of the exposition of those words of Christ, Tell the Church, etc. Mat. 18.17. whether those words of Christ, Tell it to the Church, etc. Matt. 18, 17. may not be applied to the estate of the jew, as it was when Christ thus spoke, and to the estate of Christians succeeding afterwards: I. Of the Synedrion, or Congregation of Elders. And first applying it to the estate of the jews, whether they may not then be understood of the Synedrion or Congregation of Elders had in Israel: for these reasons following. 1. The like use of the word, in other places of the Scripture, where the speech is of matters concerning government, controversy, complaint or pleading about sin, or the like, as there is here in this place. For which, see Psal. 82, 1. Num. 25, 12, 24, 25, 29. with Deut. 19, 11, 12, 16, 17. Josh. 20, 4, 5, 6. Mat. 18, 17. with 5, 22. and with 1 Sam. 2, 25. Num. 27, 1, 2. with 36, 1. and Josh. 17, 3, 4, etc. Neither is it of any weight herein that some excepting say, the Elders of Israel were civil governors, and dealt in civil causes, etc. For Israel was the Church of God, aswell as we, Act. 7, 38. with Deu. 33, 4. and their Elders dealt in causes of sin, and in the matters of the Lord, as well as ours. 1 Sam. 2, 25. 2 Chron. 19, 8— 11. and the question is, whether the phrase may be understood of an assembly of Elders, whether civil or ecclesiastical, whether in Israel or with us, Mat. 18, 17. with 5, 22. and Deut. 19, 16, 17. and 21, 20. Psal. 82, 1. jer. 19, 1. and Christ and the Apostles reason often, from the estate of the Governors and people of Israel, to ours now, applying the things that are spoken thereof, to the kingdom and church of Christ under the Gospel. john 10, 34.35, 36. compared with Psal. 82, 6. Mat. 21, 42. with Psal. 118.22. Act. 1, 20. with Psal. 69, 26. and 109, 7. 1 Cor. 5, 6, 13. with Exod. 12, 15. and Deu. 17, 7. & 19, 19 1 Cor. 9, 13, 14. with Deu. 18, 1. etc. 1 Cor. 10, 1— 18. Rom. 15, 4. 2 Tim. 3, 16, 17. 2 Pet. 1, 19, 20. etc. Not to speak of that, which the Apostle expressly writeth to the church of Corinth, touching the judgements of things pertaining to this life. 1 Cor. 6, 4, 5. 2. The word is not Kabal (as † M. jac. Divine Institution of a ministerial church. Argum. 3, Signature B●s, etc. some have thought) but Ghnedah or Ghnidtah in the Syriack (the tongue then used by the jews & Christ himself) Which all grant, is often put for the Congregation of governors, meeting at a known time and place, etc. Psal. 82, 1. Num. 25, 12. and 27, 2. with 36, 1. Josh. 20, 4, 5, 6. Exod. 12, 3, 21. Lev. 8, 3, 5. with 9, 1, 3. See also M. Ainsw. Counterpoison, pag. 113. And note, how R. Solomon understandeth those words in Lev. 4, 13. (If the whole ” Ghnedah Congregation of Israel sin through ignorance, etc.) of the judges of the Sanhedrin, which represented the whole Congregation: As * Drusijs Com. in locu difficil. Pentat●ch. p. 244. Drusius noteth upon that place. Besides that if the word were Kahal, yet ‡ As M. Ains. himself also acknowledgeth. Count. p. 113. that word also sometimes is used for the assembly of Elders and Governors, the Synedrion, etc. 1 Chron. 13, 1, 2. and 29, 1, 6. compared with 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 words, I have not sit with vain persons, I have hated the congregation of evil doers, etc. the Septuagint hath, I have not sit with the Synedrion or council of vanity, I have hated the Congregation of the malignant, etc. or, the church of evil doers, as M. Ains. translateth it: how ever he pass over that point touching the Synedrion, in his notes upon that place. Which may the more be observed, because the Psalm there useth the terms of sitting, and of taking bribes, and the like, which the Scripture also otherwhere often ascribeth to Rulers and Governors. And now that I am speaking of this matter, it is also worth the noting, how M. Ains. himself (a notable adversary of this exposition) cannot deny, but that † M. Ain. Animadv. pag. 13. in the old Testament he hath observed the word Church, to mean the congregation of Elders. Yet to obscure the truth, and blind his followers with vanity and error (what he can herein) he addeth this gloze withal concerning it, that now the old Testament is changed. And what if another now should arise, and say in like sort, that in the old Testament he hath observed the word Church to mean the Congregation of the people: but that now the old Testament is changed: would not himself readily discern and condemn the vanity and error of such answers and assertions? whereabout note, that the speech is not of the legal covenant of works, or the Curse thereof, neither 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 words and phrases used therein. Touching which, he saith the old Testament now is changed. Which if it were true, as he saith, than should we be freed from the use of those words and Scriptures, and whosoever observe them, should make Christ unprofitable unto them. For so are we freed and set at liberty from the yoke of the Law & old Testament that now is changed. Gal. 5, 1, 2. Col. 2, 8, 16, 17, 20. Heb. 8, 7, 13. Thus also he is fallen into the same error, which heretofore † M. Ains. Defence of Script. pag. 28, 32. etc. he convinced as detestable and blasphemous in M. Smith: who likewise perverting some words and phrases of Scripture (as namely, that of blotting out and taking away the hand writing that was against us, etc.) gathered thereupon, that the written Law of Moses & the Prophets was now blotted out and taken away from the church. And thus moreover he maketh his own Annotations which he publisheth on Genesis, Exodus, the Psalms, etc. yea all the arguments and proofs that in his doctrine or other writings he bringeth out of the books of the old Testament, to be vain and unsound? So as any that read or hear them, might turn them away with his own gloze, and tell him that the old Testament now is changed. Yea thus he annihilateth the proofs and testimonies, that in the New Testament are alleged by the Apostles out of the old: And taketh away the means of persuading the jews to the Christian faith: with whom we must either 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 certainty of the words of truths or else what hope can we have ever to persuade them to the faith of Christ? But the Apostles teach us far otherwise then this Opposite that * 2 Pet. 1, 19 the Prophetical word is a most sure word, to which we shall do well to take heed: And, that † 2 Tim. 3, 16, 17. all the Scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, to instruct in righteousness: 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 will proceed with the matter in hand. 3. Where observe next, the agreement of Christ's speech in Mat. 18, 17. with that other speech of Christ, in Mat. 5, 22. Where, Christ in the one place teacheth the offending party how to carry himself, Mat. 5.22.23. etc. and in the other the party offended, Mat. 18, 15. etc. and in both places, showeth 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 danger of the council or Synedrion, Mat. 5, 22. Besides the agreement that these Scriptures also have, 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 salomon's Song, and applying it to the time of the Gospel, saith expressly, that he thinketh, there is one and the same intendment of Christ's speech in Mat. 5, 22. as is of that in Mat. 18, 15. etc. Of which judgement are others also, whom I need not mention in particular. 4. Moreover the Syriack translation, in Mat. 5, 22. hath Kenushta, which signifieth a congregation, assembly, or synagogue, where the Greek Original hath Synedrion, the Council or Congregation of the Elders. And the like again, in Mat. 26, 59 Which plainly showeth, how they sometimes use the word congregation or assembly, where the Greek hath Synedrion, the sitting or assembly of the Elders: And is the more to be marked, because the same translation otherwhere useth the same word KENUSHTA so generally, as it putteth it for the Greek word synagogue, the Synagogue. Mat. 4, 23. & 9, 35. & 10, 17. where also it hath BETH DINE, the house of judgement, for the Greek SYNEDRION, the council or sitting of the Elders: so both using diverse words, and the same words diversely, about these matters. Which may well be observed likewise, for the better understanding of Christ's speech in Mat. 18, 17. 5. As also, that by the ordinance of God, the deciding of causes, and judging of persons, is to be by the Rulers and judges deputed by God, & according to his word: and not according to the voices of the people, or multitude of them, etc. Deu. 1, 16, 17. and 16, 18. with 1 Cor. 6, 4, 5. and Deu. 17, 8, 11. and 19, 17. Exod. 18, 15, 16.21.22. and 20, 12. and 23.2. 1 Sam. 2.25. 2 Chron. 19, 5— 11. Mat. 5, 22. 1 Tim. 5, 17. Heb. 13, 17. 6. And that the Elders and Governors are daily to attend hereunto, as there is occasion; and for this cause (among other) are to have maintenance & double honour of the Congregation: whereas the other men have their other employment at home and abroad, & the women are to keep at home and look to their household affairs, etc. Exod. 18, 13, 21, 22. Deu. 1, 16, 17. and 25, 4. Prov. 31.23.27. Acts 20, 17, 28. Rom. 12, 8. 1 Thes. 5, 12, 13. 2 Thes. 3, 10, 12. 1 Tim. 5, 17, 18, 19 Tit. 2, 4, 5, 15. and 3, 10. 1 Pet. 5, 1— 4. 7. Also, that the Elders sitting publicly at a known time and place, may hear and judge the causes of their brethren, if the parties and witnesses be present: though no other of the people be then and there with them. Deu. 1.16.17. and 19, 16.17. 1 Sam. 2, 25. 2 Chron. 19, 5— 11. Mat. 5, 22. 1 Tim. 5, 17.19.20.21. Hebr. 13.17. Where again may be considered that which I noted before, how the Syriack hath BETH DINE, the house of judgement, where the Greek hath SyNEDRION, the Council or sitting of the Elders, Mat. 10, 17. And moreover that we read the people were hearing of doctrine in the Temple, whiles the Synedrion & Governors were otherwhere assembled together. Act. 5, 20, 21, 22, 25, 27. etc. 8. Besides that as of old, so still the Eldership consisteth not only of Ministers; but also of the Elders of the people; such as are chosen out of the people, by the people, and for the people, in this behalf. And that therefore this doth no more take away any right or power of the people now, than it did of old, but doth rather in deed establish and confirm it still, and show us how to use it aright, as in Israel heretofore: notwithstanding any differences between our estate and theirs in other respects. Jer. 19, 1. 2 Chron. 19, 8. Ezech. 44, 15, 24. Deu. 1, 13, 15. and 16, 18. and 19, 17. with 1 Tim. 5, 17. Rom. 12, 8. 1 Cor. 12, 28. 1 Thes. 5, 12. etc. 9 Neither may we bring or admit of any other understanding of this Scripture, Mat. 18, 17. then such as agreeth with Moses and the Prophets. Esa. 8, 20. Mat. 7, 22. Luke 16, 29, 31. Act. 26, 22. Hos. 8, 12. Mal. 4, 4. 2 Tim. 3, 16, 17. For Christ came not to destroy the Law and the Prophets, but to fulfil them. And the Pharisees would have been glad, if they could have had any such exception against Christ or his doctrine any way. Mat. 5, 17, 18, 19, 20. & c 10. Finally, both the things here going before (about private dealing with a brother that sinneth against us, & the taking of one or two more with us, that in the mouth of two or three witnesses every word may be established. Mat. 18, 15, 16.) and the things also following after in this verse, where it is said, Let him be to thee as an Heathen and Publican, Mat. 18, 17. are spoken according to the jews phrase & understanding. And why not then also that which is in the midst between both: Considering withal that the speech was unto jew, and spoken by Christ that lived among them, and usually applied his doctrine and manner of speaking to their estate. II. Of the Christian Presbytery or assembly of Elders. Next, applying it to the estate of the Christian church, whether then it may not also consequently be understood of the Christian Presbytery & congregation of Elders, or fitly applied thereunto: for these reasons following, together with the former. 1. That * Luk. 2, 32, 33. with 2 Sam. 7, 16. Esa. 16, 5. jer. 23, 5. and 33, 15, 16, 25, 26. with 1 Cor. 12, 12, 27, 28. Dan. 7, 14, 27. Mica. 4, 2, 8. and 5, 2— 5. Ephes. 4, 11, 12. 1 Thes. 5, 12, 13. Christ being now set on David's throne, as Christ himself is answerable to David, so ” Psal. 45, 16. Esa. 32, 1. 2 Chron. 19, 6, 10. with 1 Thes. 5, 12.13. 1 Tim. 5, 17. Hebr. 13.17. Mic. 4.2.8. and 5.5. Christ's officers may be considered as answerable to David's, and Christ's people to his: notwithstanding the differences had between civil and ecclesiastical estate, or other the like. 2. That not only the universal, but every particular church now, is as jerusalem, in a due consideration thereof. Whereunto therefore all careful respect is to be had, in the ministery, worship, order & government, in all things moral and perpetual. Psal. 87, 2, 3. Esa. 66, 20— 23. Jer. 3. 15, 16, 17. Ezec. 44, 15— 24. Mic. 4, 1, 2, 8. with Mat. 26, 17— 29. 1 Cor. 5, 6, 7, 8. & 9, 13, 14. and 10, 16, 17, 18. and 11, 23— 26. Rom. 12, 3— 8. and 15, 16. Ephes. 4, 11, 12. Heb. 13, 8— 17. Rev. 2. and 3. and 21 ch. etc. 3. That an Eldership, or Assembly of Governors, for hearing and judging of causes between brother and brother, is an ordinance of God, once established, and never repealed: and always needful to be had in the church of God. For which see the Scriptures here before alleged in this and the former chapter. 4. That the Elders or Governors office itself, is also moral and perpetual: not first and newly begun in the time of the Gospel: but continued and derived from Israel to the churches of the Gospel, for the substantial, divine, spiritual, and perpetual things belonging thereunto. For which also see the Scriptures aforesaid. 5. That the grounds and duties of justice and good government, for righteous dealing and judging between a man and his brother, are also moral and perpetual. Ibid. 6. That the very phrases used by the Greek Septuagint, about the cases of death in Israel, are by the Apostle used and applied to cases of excommunication in the church of Corinth. 1 Cor. 5, 13. compared with Deut. 17, 7. and 19, 19 and 21.21. and 22.21. And among the jews themselves, when they were under the heathen, and could not put any from among them by death, they did it by excommunication; etc. as M. Broughton observeth in his larger Explication of Rev. 11.1.2. and 13, 11.12. pag. 109. and 177. and in some respect may be gathered by that which is written joh. 18, 31. with 9, 22. and 12, 42. and Luk. 6.22. 7. That in Israel also, such Elders as before time sat in the gates, did afterwards (when they were under the Romans, and dispersed in diverse countries) sit in their Council houses and Synagogues. Where note withal, that their Synagogues were ecclesiastical assemblies, in diverse respects: as being such, where they met together for the worship of God, for teaching and hearing of his word; where Christ on the Sabbath days taught and preached the Gospel; and out of which they excommunicated and cast out such as they cut of from among them, etc. Mat. 4, 23. and 5, 22, and 6, 5. and 10, 17. Luk. 4, 16. and 6.22. Joh. 9 22.34. and 12.42. and 16.2. and 18, 20. Act. 13.14.15. and 15.21. and 17.1.2. and 18.4.7. and 19.8. and 22.30. and 24.12.20. etc. 8. And lastly, that otherwise we should transgress the Second & Fift commandment: bringing in a new & strange form of government, not or deigned by the Lord: and giving way to many great evils in the church: as either on the one hand, to usurpation and tyranny; or on the other, to popular confusion, contention, despising of governors and government, etc. Testimonies of ancient and late ● Writers. Now hereunto also may be annexed the testimony both of ancient and later Writers, touching the exposition of this Scripture. Among the ancient Writers, Chrysostome expounds it thus, Tell the church, that is to say, the Leaders and Precedents of the church. Chrysost. on Mat. hom. 62. And Theophylact likewise, Tell the church, that is, tell the governors of the church. Theoph. in Mat. 18, 17. And among later Writers, Calvin, Beza, junius, Piscator & others writing upon this place, do likewise expound it: teaching that Christ did here (as in other places) apply his speech to the custom and manner of the jew; & that the order which was kept under the Law, Christ transferred unto us, because there is one common reason for us with the ancient Fathers, etc. See their comment. on Mat. 18, 17. And Bertrand de Loque writing of the Church, saith, The word Church is sometimes put for the Senate, or consistory of the church, that is to say, for the Pastors and Elders of the church, who are in deed the conductors and guyders thereof: as when jesus Christ saith, Tell the Church, that is to say, the Pastors, Leaders & Governors of the church: according whereunto we see, that S. john making mention of the consistory of the jews, in which it was sometimes determined, to thrust out of the Synagogue every one that would canfesse Jesus Christ, he saith generally, that the jews made this decree, although it was in deed the Consistory only. joh. 9, 22. Bertr. de Loque his treatise of the church, pag. 3. M. Cartwright also treating hereof, concludeth, that seeing the church (in Mat. 18.17.) is neither the whole Congregation, nor the Pastor alone, it followeth that by the church, he meaneth the Pastor, with the ancients or Elders. Or else (saith he) whom can he mean? And as for this manner of speech, wherein by the church is understood the chief governors and Elders of the church, it is oftentimes used in the old Testament: from the which our Saviour borrowed this manner of speaking: as in Exodus it is said, that Moses wrought his miracles before the people, when mention is made before, only of the Elders of the people, whom Moses had called together. Exod. 4, 29, 30. And most manifestly in Joshue, where it is said, that he that killed a man at unwares, shall return unto the city, until he stand before the Congregation to be judged. Josh. 20, 4, 6. where by the Congregation, he meaneth the governors of the congregation for it did not appertain to all to judge of this case. Likewise in the Chronicles, & diverse other places. 1 Chron. 13, 2, 4. T. C. Reply 1. pag. 176. And M. Fenner teacheth the same, saying: Seeing our Saviour Christ, in setting down the ecclesiastical Presbytery, speaketh according to the jews, for otherwise the Apostles could not have understood him, when he said, Tell the Congregation or Church, 1 Chro. 13 2, 4. Beza on this place which was the title then given unto the ecclesiastical Senate; and his words of having as a Publican & Heathen, doth manifestly prove, he meant to speak according to their custom: It must needs be, that he did (according to the * 1 Tim 5, 17. Rom. 12.6.7.8. 1 Cor. 12.28. places afore brought) ordain a Presbytery of Pastors, Teachers, and Elders, like unto theirs of Priests, Scribes or Teachers of the Law, and their Elders which governed only. Mar. 15, 1. Luke 22, 66. M. Fenners Counterp. pag. 138. And again, Whatsoever offices are necessary in every Congregation for discipline, after the second private admonition, they are perpetual: otherwise the remedy Christ hath appointed for sinners is not perpetual. But an assembly of Governors in express words of Christ, are necessary 〈◊〉 every congregation for discipline, after the second private admonition, Matth. 18, 17. Therefore such an assembly is perpetual. Defence of the Counterp. against D. Copequo●● Sermon, B. 4. M. Udall likewise hath the same, saying, Whatsoever Christ ba●● ordained, as a means to keep men in obedience to the Gospel, that same must be in every congregation: for particular men are in particular congregations: But Christ hath ordained the Eldership for that end, as appeareth Mat. 18, 15. etc. where Chrysost. expoundeth Tell the Church, that is (saith he) the governors of the church: Therefore the Eldership ought to be in every church. M. Udal's Demonst. chap. 14. And M. Brightman writing hereof, would have this to be remembered, that the church (spoken of Mat. 18, 17.) is not the whole congregation, but the Synedrion or council of certain choice men. M. Bright. in Cant. 4, 3. Thus also † In his answer to D. bancroft's Sermon. p. 11.12. M. Penry expounds it. To conclude, M. Broughton saith, By God's Law, Ecclesia, the Sanedrin court. should rule in all matters. M. Brough. on Rev. 11.3.4. pag. 119. Again, The Gospel hath not a new discipline, but such as was in the Synagogues before ezra's time, and while Jerusalem stood. Quest. between M. Brough. and M. Ains. pag. 32. And finally, Neither the holy Gospel, nor holy Epistles, teach any thing for ecclesiastical government, but as the holy Synagogues did. M. Brought. on Rev. 21, 6. pag. 303. And many more like testimonies might be alleged about this matter: but these may suffice. Another exposition also there is, III. Of the whole congregation, things being carried orderly according to good government, etc. (though disliked by diverse) which yet in a good understanding may be admitted, so far forth as was or might be in Israel: namely, to take it of the whole Congregation, of Elders & people; so as things be carried according to order and the rules of government. Whereabout these reasons likewise may be considered. 1. That in Israel (where all do grant, there was a Congregation of governors appointed of God for hearing & deciding the causes aforesaid, yet) the people were not excluded, but might come, hear, except, assent, witness, execute, etc. And that therefore the Elders sat publicly in the gates, Council houses, Synagogues, etc. For which see the Scriptures cited before in this and the former chapter. 2. That in these cases, the Scripture useth diversity of words: as sometimes Elders, Judges, Governors, Overseers, etc. Deu. 1, 16. and 16, 18. and 19.17. and 21, 19 and 22.15. 2 Chron. 19, 5. Act. 20, 17.28. Rom. 12, 8. 1 Cor. 12, 28. 1 Tim. 5, 17. Heb. 13, 17. 1 Pet. 5, 1. sometimes the Synedrion or sitting of the Elders, the Presbytery or company of Elders, etc. Mat. 5, 22. Luke 22.66. Act. 22, 5, 30. and 23, 1, 6, 15, 28. and 24, 20. 1 Tim. 4, 14. and 5, 17. sometimes, the church, the congregation, the assembly, the Synagogues, etc. Josh. 20, 3, 4. Num. 35, 12, 24, 25. Deu. 23, 1, 2, 3, 8. Psal. 26, 4, 5. and 82, 1. Prov. 26, 26. Mat. 10, 17. with 18, 17. 3. That the people in Israel executed and inflicted punishment on those, whom the Governors by the Law of God adjudged to death, scourging, banishment, etc. Lev. 74, 14— 23. Num. 15, 33— 36. Deu. 17, 7— 12. and 19, 16— 19 and 21, 18— 21. and 22, 15— 21. and 25.1, 2, 3, 9 1 King. 21, 11, 12, 13. Ezra 7, 25, 26. wherewith also note and compare 1 Cor. 5, 3, 4, 5, 6, 11, 12, 13. 4. That in cases, where things are expressly referred to the judgement of the Elders (as in Deu. 25, 5, 7, etc.) yet in the practice and observation thereof, we find the people also to be present, and according to the present occasions, to assent and bear witness, etc. Ruth. 4, 2— 9.10.11. etc. 5. That the Apostle wrote to the church of Corinth, concerning the incestuous person, how he had judged, in the Name of our Lord jesus Christ, when they were gathered together, and his spirit, with the power of our Lord jesus Christ, to deliver him unto Satan: 1 Cor. 5, 3, 4, 5. And when he was rebuked by many, upon his repentance also to forgive him, and comfort him, and confirm their love unto him, etc. 2 Cor. 2, 6, 7, 8. etc. 6. That neither the authority of the Elders should abridge the liberty of the people; nor the liberty of the people disannul or weaken the authority of the Elders: but that both should be preserved and carried in good sort. For which see the Scriptures here before alleged. 7. And finally, that all things of public nature, appertaining to the public, be orderly, and according to the nature of them, publicly carried and handled, and duly also made known unto all: reserving and leaveing to every one (both Governors and people) their right, power, interest, duty, & liberty, about the hearing, examining, judging, witnessing, assenting, excepting, approving, executing, etc. so as is meet and right, according to the word of God, as was in Israel, and the Primitive churches heretofore. Thus, whether the words aforesaid be understood of the jews Church, or of the Christians since, or both: whether of the Assembly of the Elders (not hindering or infringing any right or liberty of the people) or of the Congregation of Elders and people, so it be according to good order and the rules of government, M. Clift, Advertis. pag. 96. it cometh to a like end, being rightly understood: as upon occasion hath else where been showed heretofore. And this clause of being rightly understood, is very needful to be annexed & observed: because diverse of good judgement think that these words are not to be understood of the whole Congregation, as by some of the testimonies † Pag. 312, 313. here before alleged may appear: also because it should well be considered, how these words may fitly so be understood, or could so be in Israel, in such cases as here is spoken off, about hearing complaints, and judging of cases of sin between brother and brother, etc. and specially, because that otherwise (if they be not rightly understood with due caution and limitation carefully) diverse errors, abuses, and erroneous courses, * M. Ains. M. Rob. M. Jacob. M. Smith, etc. by diverse, have been gathered, received, pleaded for, and urged earnestly hereabout. As namely, 1. that this speech of Christ may not be understood of the jew Synedrion, nor of the Christian Presbytery or Congregation of Elders now; but that so to understand it, is error & sin. 2. That an Elder cannot with good conscience govern and perform his duty in a church that is persuaded so to walk. Their errors, abuses, & sinful courses, etc. 3. That it taketh away the power of the Church. 4. That it is to be understood of men women and children, in their own persons, that can sorrow & rejoice, who are also bound in their own persons to be present to hear & judge of causes and controversies between brother and brother. 5. And that the people are to have voices in excommunications, and in judging of causes and persons, as in election of their Officers. 6. That in a controversy, the sentence is to go out according to the number of the voices of the greater part of the people, though all the Elders and other brethren be against them. 7. That the greater part of the people is the church here spoken off, though they be in error, and though that all the Elders & other brethren be against them therein, as is aforesaid. 8. That the members of any one church, are to have voices in every Church where they come, in the elections and excommunications thereof, etc. 9 That the government is popular by the multitude. 10, That the kingdom of heaven, is a term peculiar only to the churches of the Gospel, and not pertaining to the church of the jews. Contrary to Mat. 22.2. & 21.43. & 8.12, etc. That the Elders may not admonish a sinner, though obstinate in transgression, (whereupon to proceed against him) without first taking the people's consent so to admonish and proceed with him. 11. That it is a new rule, which could not be kept in Israel, when Christ spoke it. 12. That the people now have more power in the government of the Church, than they had in Israel heretofore. 13. That they could not in Israel forgive one another's sin, as we can now. 14. That the people now, are answerable to the Elders of Israel then. 15. That cases of sin and controversy between man & man are to be heard and judged by the church on the Lord's day, and as a part of God's worship: which † M. Ains. Defence of Script. pag. 10. with his Annot. on Exo. 20 10. themselves grant was not so in Israel. 16. That the church's government is not Aristocratical. 17. That the Elders may not hear and determine the cases aforesaid, unless the people be present, although the parties and witnesses be there ready to have their matters heard & judged. 18. That the reins of government in 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 Governors of the Elders. 22. That persons will not accept of the admonitions given by the Pastor or other Elders, but say, if the Church admonish them, they will rest. 23. That they will not give honour to such erroneous government. 24. That the Ministers and Officers of the church are foreign Ministers, a foreign aid and assistance, an unnatural monstrous and adulterous interposition. 25. That ecclesiastical officers have not offices of authority. 26. That the order of Saints or Saintship in the church is an order superior unto and above the order of Officers, or of Bishopric 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 Israel had not power to cast out offenders. 30. That if there were amongst the jew in Christ's time a distinct ordinance of excommunication ecclesiastical, it was a jewish devise, & without ground of the Scriptures. 31. That no good writers use the word ECCLESIA for the Congregation of Elders: As if the Septuagint were not good writers; or that this may not be a synechdochical speech, 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. etc. 2 Sam. 7, 7. with 1 Chron. 17, 6. Mar. 16, 15. Col. 1, 23. john 9, 22. etc. 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, etc. of one alone, as of the Pastor or Bishop. 33. That by these opinions, God's ordinance of the Synedrion, Consistory or Presbytery is lost and abrogated. 34. And the difference between the Synedria or the Councils and the Synagogues annihilated or taken away. 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 only over the servants, and not Lords over the wife (the church) then is not the church to obey or submit unto them: And that therefore it is a fallacy a conjunctione & divisione to reason thus; All the particular members must obey the Elders in their lawful instructions & their wholesome admonitions severally: Ergo the whole body (or whole flock) must jointly obey the voice of the Elders, etc. These and other like errors, false doctrines, and sinful courses have been conceived and urged by diverse: not all by any one, but some by one, some by others: their tongues being exceedingly divided among themselves about these things. By which also may appear, how needful it is to search out the meaning of this Scripture, and carefully to observe it, still looking unto Israel, and to the right understanding thereof, what we can. And this the more, considering that † M. Ains. & his followers, etc. some are so very peremptory & stiffly conceited in their opinions concerning these things, as they fear not to make schismatical divisions and notorious scandals thereabout, contrary to the doctrine, which we have learned of the Prophets and Apostles. For which cause, they are to be marked and avoided of all, that love the truth, and seek their conversion and amendment. Rom. 16, 17. with 1 Cor. 11, 18, 19 Gal. 5, 19, 20. Ephes. 5, 11. Jude ver. 19 CHAPTER XX. Of the maintenance of the Ministers and other officers of the church. whether it be not the duty of all Churches, and of the members thereof, every one, according to their ability, to give maintenance unto their Ministers, and (as there is occasion) to the Elders also that rule the church, & to the Deacons & Deaconesses that serve & 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 ordained, 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 with 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 carnal things, of whose spiritual things we are made partakers. 1 Cor. 9, 11. Rom. 15, 27. Gal. 6, 6. 1 Thes. 5, 13. 4. Yea who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, & eateth not of the milk of the flock? 1 Cor. 9, 7. etc. 5. Finally, the Apostle teacheth expressly, 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 ox that treadeth out the corn: and, The labourer is worthy of his reward. 1 Tim. 5, 17, 18. with Deu. 25, 4. 1 Cor. 9, 8, 9, 10. Mat. 10, 10. But where any churches are poor, and not able to maintain themselves, their Officers, or poor among them: that there they should be helped by other churches of better means and greater ability; 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 with the Scriptures aforesaid. It doth in deed lie also upon Kings and all other Magistrates (within their dominions, cities, & jurisdictions) to have special care of the estate of the ministers and churches under them, as of all other duties concerning religion appertaining unto them: after the example of Hezekiah king of judah, and Nehemiah the Prince, and other the like. 2 Chron. 31, 2— 21. with 29, and 30 chap. Nehem. 10, 32— 39 and 12, 44— 47. and 13, 10— 14. with Deu. 17, 18, 19, 20. Yet notwithstanding, this should not hinder the foresaid duty of the churches and people themselves: but should rather further it: and that not only in affording help where there is want; but also in requiring of such as are able, that this duty be carefully performed by themselves, where by the flock and church itself it can be done: according to the examples aforesaid. This point concerning the Minister's maintenance is the more to be observed, that not only care may be had for such as are faithful and laborious, to be encouraged in the Law of the Lord, but that (what in us is) the way may be stopped, and the means taken away of maintaining Popish Priests, and other erroneous Ministers: who are wont often (where Antichristian or other corruptions prevail) to succeed and come after such as are sound in the faith, and to be taken into their places: and so to have the same maintenance, as the other had before. Besides that where the Ministers have their maintenance only of the Magistrates, it may be a means to draw such as are weak or not sincere, to carry themselves in their ministery and religion, so as may please the Magistrates, by whom they are maintained: either being unsound in the faith, or not doing the work of the ministery with that courage and faithfulness as becometh the Ministers of Christ, and the household-stewards of the mysteries of God. CHAPT. XXI. Touching the remnants and monuments of Idolatry or superstition. whether it be not * Deut. 7, 5, 6, 25, 26. & 12.1, 2, 3, 4, 30, 31. and 14, 1, 2. with 17, 18, 19, 20. Gen. 35, 1— 4. Judg. 2, 3. 2 King, 10, 26— 29. and 18, 4. and 23, 12— 15. 2 Chron. 17, 6. and 30, 14. and 31, 1. & 34 chap. with 33, 17. and Lev. 17, 3, 4. and 14, 33— 45. Esa. 27, 9 Rev. 17, 16. compared with the duty of the Magistrate, to take away and demolish all remnants and monuments of Idolatry and superstition, Images, Altars, Temples, garments, and the like, with all manner of false worship whatsoever. And where this is not fully done, whether † Exod. 20, 4, 5, 6. and 23, 13. Josh. 23, 7. 1 King. 18, 32. Esa. 17, 7, 8. and 30, 22. Dan. 1, 8. Jude, ver. 23. with Lev. 13, 47, 51. and 14, 46, 47, with ver. 33, 45. Hos. 2, 16. and 4, 17. and 8, 11, 14. joel. 3, 5. Act. 17, 13. and 19, 26, 27. 1 Cor. 8, 10, and 10, 14— 18— 21. 2 Cor. 6, 16, 17. Psal. 16, 4. Rev. 2, 14, 20. and 3, 4. and 18, 4, 11, 12. etc. it be lawful for the reformed Churches and sincere worshippers of God, to retain and use such idolatrous monuments, or remnants of superstition, in the divine service and worship of God. 1. Seeing the second commandment forbiddeth not only the Images themselves in the service of God, but all their appurtenances: as their manner of worship, altars, priests, chapels, Temples, sacrifices, vestments, feast days, etc. Exod. 20.4.5.6. and 23.13. with Deu. 12.2.3.30.32. and 17.18.19.20. 1 King. 12.28— 33. and 2 King. 10.26.27.28. and 16.10— 16. and 18 4. & 23.12— 15. 2 Chron. 17.6. Esa. 17.7.8. and 27.9. and 30.22. Hos. 2.16.17. Act. 1●. 23. and 19.26.27. Jude, ver. 23. with Lev. 13.47.51.52. 2 Cor. 6.16.17. 2. And in Israel it sufficed not to remove the Images and Altars alone, but they were also bound to abandon the Idol houses, & not to use them at all for sacrifice to the Lord: in stead of which sacrifices, we have now the Lords supper: as hath upon other occasion been noted here before. 1 Cor. 10.16.17.18. Deu. 12.2.3.4.5.6.7.13.14. and 16.2.5.6. 2 King. 15.35. 2 Chron. 33, 17. with Exod. 20, 4.5.6. 3. The reformed Churches also now blame the Lutherans for retaining Images and Altars still in their Temples, whenas they retain the Idol temples themselves. In which respect they should be the more careful hereabout. Or if the case be such that some of these things be rejected (as the Images, Altars, vestments, etc.) and some retained (as the Temples, & chapels, etc.) and some churches (being otherwise well freed from antichrist's corruptions) cannot be persuaded but that these are lawful, or at least tolerable to be kept still: whether then the ministers or members of such churches, disallowing them, may therefore leave those churches in this behalf, after they have used all good means of persuasion and dealing thereabout. Or whether they, and other churches also that do not approve or use them, should now rather (with protestation or other like signification of their mind) bear with them, and be borne with also, in these and the like differences; waiting till it please God to reveal or work further, as he seethe to be best; and still endeavouring to grow up in the truth, and to nourish mutual love and peace one with another; & (what they can) to have communion in the things, whereof both are persuaded, or wherein they shall not themselves personally offend, and partake with other men's sins. For which see also the Scriptures aforesaid, and compare with them, Psal. 122.6— 9 Prov. 23, 23. Eccles. 7, 16, 17, 18. Mar. 9.38.39.40.50. Act. 21.18— 26. 1 Cor. 4.6.7. and 9.19— 23. and 11.16. 2 Cor. 13.8. Ephes. 4.1— 13. Phil. 2.1— 4. and 3.15.16. 1 Tim. 5.22. 2 Tim. 2.13. Rev. 2. and 3 chap. And this the more to be thought upon, seeing that now there is not any one place holy, and peculiarly consecrate to the ministration of the Lords supper, as there was of old for sacrifice only at jerusalem. 2. So as now therefore a place being a general circumstance that pertaineth to all actions, it hath in this case (as clothes also have) a civil use, commodious and necessary for people to meet in together, and to be kept from injury and unseasonableness of the weather, etc. 3. And sundry things and persons there are, which being not taken away by the Magistrates (as they ought to be) men may have a good & lawful use of them, so long as they are suffered to remain. Deu. 13.12— 18. Mat. 5, 32. 1 Cor. 5, 1, 2, 13. with 2 Cor. 2, 6, 7, 8. Here therefore may for the premises be considered that Corollary, which M. Gomarus hath at the end of his disputation, touching the civil Magistrate: where he cometh thus far, that he saith, the godly magistrate ought not, neither can with good conscience permit to the Papists that live in his dominion and are subject unto him, to have the use of the Temples for exercise of their idolatrous worship, and preaching of heretical doctrine: but rather if they have any they are either to be demolished and overthrown together with all Idols and false worship, or at least they are to see them purged, and all superstitions to be removed and taken away. Compend. Theolog. thesibus in Academ. Lougduno Bat. concinnatum Disput. 63. CHAPTER XXII. Of the solemnisation of Marriage. whether the having & using of a set liturgy prescribed to the Ministers for the celebration of marriage, as for other duties of their calling, may not argue, that it is counted as a part of their ministery and ecclesiastical function: whereas it is a civil thing, in the nature thereof: and accordingly to be used with thanksgiving: being sanctified by the word of God and prayer: as the Apostle speaketh in another case of meats; (which in another respect also he speaketh off, together with marriage) 1 Tim. 4.4.5. And whether the solemnisation of marriage should not therefore be done, by the Fathers or Tutors of the parties married; or by the civil Magistrate; rather then by the Ministers, as a part of their ecclesiastical administration. Gen. 2, 22.23.24. and 29.21.22. Ruth 4, 1— 13. 1 Cor. 7, 2. Heb. 13, 4. with 2 Tim. 3, 16, 17. 1. Because we find not in the Scriptures, that it is a part of the ecclesiastical administration, laid upon the Ministers by the word of God, as a peculiar duty of their ministery. Or if it were, than should the parents and Magistrates offend, taking upon them to do a special work of the ministery, whensoever they should join any together in the band of marriage. The contrary whereof may appear, by the foresaid places of Scripture, and other the like. 2. And it appeareth, that of old it might be done by the Fathers, Tutors, or civil Magistrates: Gen. 29, 21, 22. and, 41, 45. Ruth 4, 1— 13. with Heb. 13, 4. And there is no Law given since to the contrary. 3. Moreover, Marriage is honourable among all: and the bed undefiled. And the very nature and institution of Marriage is such, as it appertaineth unto all, and not only to the members of the church: but unto all others, of whatsoever religion or condition they be, even to the Turks and Pagans, etc. Heb. 13.4. 1 Cor. 7.2.12.13. Luke 9.60. Gen. 39.1.9. etc. 4. Else, where there were not the Ministers and Churches of Christ, there could not be had any lawful marriages: as among the Heathens, etc. The contrary whereof may be seen, Heb. 13, 4. compared with Gen. 39.1.9. Ester 1.9.17.20. Mat. 27.19. 5. And the Papists, who think that Matrimony is a Sacrament, are the more confirmed in their error: while they see that the solemnisation thereof is by the Protestants annexed to the ministery of the word, and required to be done of the Ministers, in the church's meetings, by a prescribed liturgy, as if it were a part or peculiar duty of their ecclesiastical ministration. But if that it be not so required, as a peculiar duty of the ministery, them on the other hand consider, whether it may not also be solemnized by the Ministers, aswell as by others, and a blessing by them be pronounced upon the married persons: so as it be not imposed upon them, as of necessity, nor observed with superstition. CHAPTER XXIII. Of the general duty of all Churches and people (in these parts) concerning Religion. whether we ought not to leave the present estate of the church of Rome, and to return again to the ancient estate of the same Church, and of the other primitive churches, in the integrity thereof, as they were first planted by the Apostles: And then also, Whether all churches and people (without exception) are not bound to receive and submit unto that Faith in religion, and to that constitution, ministery, worship, & order of the church, which Christ as Lord & king hath appointed thereunto: and not to any other devised by Man whatsoever. Rom. 11.17— 22. 2 Thes. 2, 3, 4. and 1 Tim. 4, 1, 2, 3. and 2 Tim. 3.1— 5. and Revel. 14.6— 12. and 18.4, 5, 6. and 19, 1— 9 and 21, and 22 chap. compared with the Epistle to the Romans: and with Mat. 28, 18, 19, 20. Act. 1, 3. and 2, 42. and 3, 22— 26. and 5, 31. and 6, 1— 6. and 14, 23. and 15, 1— 35. and 20, 17, 28. and 21, 18— 22. 1 Cor. 4, 17. and 5 chap. and 10, 16, 17, 18. and 11 chap. and 12, 4, 5, 6, 28. and 14 chap. Gal. 1, 8, 9 and 3, 15. Ephes. 4.4— 13. Ihil. 1, 1. Col. 2.5.6.7. and 4.17. 1 Thes. 5.12.13.14. and the Epistles to Timothee, and Titus. Heb. 5, 9 and 12.28, 29. and 13.17. jam. 5.14. 1 Pet. 5.1— 4. Jude ver. 3. Rev. 2 and 3 chap. and 22.18.19. compared with Deu 4.1.2. and 12 32. Prov. 30.5.6. Sal. song. 6.4— 13. Ezech. 40— 48 ch. jer. 6.16. Esa. 60, 12. joh. 3.36. and 14.6. 1. Because the church of Rome was at first rightly set in the faith and way of Christ: and is since fallen into great and deep apostasy; which the Lord hath begun to discover and consume by the light of his word; and from which he calleth all his people, to return to the ancient way, to keep the commandments of God, and faith of jesus, Rom. 1, 7, 8. etc. throughout that Epistle: compared with 2 Thes. 2, 3— 8. 1 Tim 4, 1, 2, 3. Rev. 8, and 9, and 10, and 11, and 12, and 13, and 14, 1— 12. etc. throughout the book of the Revelation: with which also compare the Scriptures here noted before, and other the like. 2. The Lord also hath promised not only to consume the man of sin, to condemn the whore of Rome, and destroy the Beast, and false Prophet that seduced the world: but also to raise up his Church again to the former integrity, and to set up the new and heavenly jerusalem in the ancient beauty thereof. Which all therefore should further (what in us is) and endeavour to attain unto: being assured that such as come nearest to the sincerity of the Primitive Churches (both in the faith, and order thereof) they are in the best estate: and that the nearer and nearer we come thereunto, it is still the greater blessing of God upon us, and the more acceptable to God, and comfortable to ourselves: how ever it be with us otherwise for our estate and troubles in the world: as was also the lot of the Primitive churches of old. For which, see the Scriptures before alleged. 3. The like may be observed in other such cases of apostasy, that were in Israel heretofore: how the wonted course of God still was to call his people from such estate, to the ancient way of integrity, wherein at first he had set them: And that the godly have also (in their several ages and occasions) been careful to hearken to the Lord, and to return and practise accordingly: though some with more weakness and wants than others. Hos. 14, 1, 2, 3. Amos 5, 4, 5, 6. Jer. 6, 16. Esa. 8, 11— 20. and likewise in other of the Prophets: compared with the history of Israel, in sundry ages and cases: as with judg. 2, 1— 5, 〈◊〉 1 Sam. 7, 3— 6. 1 King. 12, 26— 33. and 13, and 14 ch. etc. with 2 Chro. 11, 〈◊〉 6. and 14, & 15, & 17, & 29, & 34 ch. with 2 King. 22, & 23 ch. Ezra 3, and 9, and 10 ch. Nehem. 13 chap. 4. And there is still but one way of truth, and of the true service and sincere worship of God: And that in Christ, who only is the way, the truth, and the life. Joh. 14, 6. and 17, 17. And all are bound (wholly & continually) to that faith, which was once (for all) given unto the Saints: & that so, as if an Angel from heaven should teach otherwise, we might not receive it, but aught 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, ministery, worship, and order appointed by the Lord, is that only which hath the promise of blessing from God. Mat. 28, 20. Whereas the refusal or denial of submission to the Lord, maketh subject to the wrath and curse of God. Luke 19, 27. with Esa. 60, 12. joh. 3, 36. Rev. 14, 9, 10, 11, 12, 13. and 22, 18, 19 6. Else Princes and people might now do that, against the faith and ordinance of Christ, which they might not do in Israel heretofore, concerning the faith and ordinance which then they had given them. Which were contrary 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. with Rev. 21, 24. Besides that Antichrist also should have that yielded unto him in the ordinances of the church (the city and kingdom of Christ) which no godly Prince will yield unto him in the Common wealth: As to appoint laws, offices, orders, etc. for the government and administration thereof. And it were also contrary to 1 Tim. 6, 13, 14, 15, 16. Esa. 33, 22. 7. And we should else hold our Religion at the pleasure of man, and not at the prescription and commandment of the Lord, who is king of kings, by whom Prince's reign, and under whom all are subject, to yield obedience unto him: As we do 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 notwithstanding this hindereth not, but that all persons, of every estate, both ecclesiastical and civil, aught 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 duty also of Princes and Magistrates, to submit themselves and their sceptres to the Lord jesus Christ, who is Prince of the kings of the earth, and to see the truth of God maintained, and his ordinances observed, in all things. Neither may they at any hand or by any means be drawn to oppose any truth or ordinance of the Lord, nor to abridge the churches of any rights and benefits belonging unto them, nor intrude themselves into the peculiar duties of the Ministers, etc. but must rule over men in the fear of God, doing nothing against the truth or way of Christ, but what they can for it: knowing that they are for the Lord, and under him: and remembering what judgements came upon Ahaz, jeroboam, Achab, and other such Kings of judah and Israel, who sinned herein greatly against the Lord: and again what blessings came upon David, Hezekiah, josiah, and the other good kings of judah, who were faithful 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. etc. 2 King. 16, and 17, & 17, & 18 ch. etc. 2 Chron. 19, and 28, and 29 chap. etc. Finally, let us here also observe, that * Lev. 4 ch. Josh. 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, Synods, Churches, or any persons whosoever, can make that lawful, which God hath made unlawful, nor that unlawful which God makes lawful. 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 grant outward peace & help to the Church: for which (wheresoever it be had) we are bound to be thankful to God and them. And ‡ Mat. 28, 18, 19, 20. and 1 Tim. 6, 13, 14. compared with 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 will not suffer us with peace to walk in the faith and way of Christ, according to the word of God: yet ought we notwithstanding so to do, obeying God rather than man; and patiently to suffer what they shall lay upon us, even to imprisonment, banishment, confiscation of goods, and death itself: leaving them to God, who is higher than the highest; and knowing that he doth regard, and will require it at their hands; and will give a crown of life to such as are faithful to death. The Conclusion. NOw to conclude, let us in these questions, and the like, still observe (what we can) what was prescribed and received in Israel of old, according to the writings of Moses and the Prophets: together with that which is recorded by the Apostles, touching the Primitive churches since. And let us withal carefully retain and follow that manner of reasoning, which is taken from the example and estate of Israel, and often also used in the Scriptures of the New Testament, how ever it be rejected, or little regarded by diverse, in respect of the use and account which all should make thereof. Which we may learn by the Apostles manner of reasoning, when he saith, Behold Israel, etc. 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 Israel, 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 Hebrewes. 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 testimony: if they speak not according to this word, it is because there is no light in them. Esa. 8, 20. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, being thoroughly furnished unto every good work. 2 Tim. 3, 16, 17. Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. jam. 1, 12. FINIS.