ANSWER.

1. The particular mention of anie such by name, needed not to be in the nevv Testament: because the commandement of sealing children vvith the signe of Gods covenant, vvas before in Israel; and is a morall & perpetuall ordinance of God, as vvas shevved here before, Pag. 1. and ap­peareth likewise in the books of the old Testament: where some children by name (that vvere sealed vvith the signe of circumcision) are particu­larly mentioned: Gen. 21.4 Exod. 4, 24, 25, 26. as some also be in the books of the Nevv Testament, in Luke 1, 59. and 2, 21. And this point (viz. that the Nevv Testament needed not repeat the things had in Israel, vvhich vvere morall and perpetuall) is the more to be noted: because the due observation thereof cleareth not onely this matter in hand, but divers other questions also, about the sacraments, and other things concerning the churches vvorshipp, order, government, estate, and course of life among Christians. Which vvhile it hath not ben observed, as it should, [Page 5] [...]ch errour and trouble about sundrie things in the Church among [...]ristians hath risen, and is still continued, to the great hinderance of [...]e trueth, and dishnour of the Name of God.

The speciall things to be declared in the Nevv Testament, vvere the [...]hibiting of the Messiah in the flesh, for the redemption of his people; [...]e opening of that mysterie of the incarnation of the Sonne of God, his [...]fferings, death, buriall, resurrection, ascension into heauen, and sit­ [...]ng at the right hand of God; the fulfilling and correction of the sha­ [...]vves and ceremonies of the Lavv; the manifestation and establish­ [...]ent of such things, as comming in stead thereof, should not be sha­ken, but endure to the end; the spreading of the Gospell abroad in the vvorld, and the opening of the mysterie of the Gentiles calling; with such like things: as may be seen in the histories of the Gospell vvrit­ten by the Evangelists: and particularly, Matth. 1, 1. &c. Marke 1, 1, 2, &c. Luke 1, & 2, & 3, & 4, &c. and 24, 44 — 48. Ioh. 20, 31. Matt. 26, [...]7 — 29. and 28, 18, 19, 20. Iohn 19, 30, 36. And in the Acts of the Apo­stles. And in their Epistles throughout. Rom. 1, 2, &c. and 16, 25, 26. Galat. 4. chap. Ephes. 4, 5, 6. Col. 1, 25, 26, 27, 28. and 2. chap. The Epistles to Timo­thee, Titus, and the Hebrewes. 1 Pet. 5, 12. Revel. 2, 24, 25. and 19, 9, 10. &c.

Other things that vvere morall, and formerly had in Israell, needed not be repeated, but still to be learned out of Moses and the Prophets, and perpetually to be reteined. (Of vvhich sort, this particular of sea­ling the children of beleevers, is one.) 2 Timoth. 3, 16, 17. Luke 16, 29, 31. Rom. 15, 4. 1 Cor. 4, 6. Heb. 13, 8. 2 Pet. 1, 19. with Josh. 1, 8. Psal. 119, 142. Esa. 8, 20.

Neyther doth it hinder that some morall things sometimes are repea­ted in the books of the Nevv Testament: seeing that all such things are not repeated in the nevv, as they are sette dovvne in the Old; and sun­drie reasons may be observed in sundrie places (vvhere some are re­peated or spoken off) vvhy it vvas good and needfull so to doe. Which were long to insist upon. As in Matth. 5, 21 — 44. and 9, 13. and 18, 15, [...], 17. and 19, 4, 5, 6, 7, 8, 9. Marke 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. Iam. 2, 8, 9, 10, 11, 12. 1 Pet. 1, 15, 16, 17. and 3, [...] &c. Revel. 2, 14, 20. and 19, 10.

Nor is there in such case anie waight in the exception that is made a­bout the abolition of the ceremonies, or about the differences between them and us, and betweene their ministration and ours: seing we speak [...]ely of such things as are moral, or doe agree in their general proper­ [...], and common equitie, which abideth for ever. Of which I shal speak [...]ore hereafter in the answer of the fift objection.

Now then seing the ministration of the seale of Gods covenant, unto [...]ldren, was had in Israel, and is a morall and perpetuall ordinance of [Page 6] God: seing also in the Old Testament there is mention of some children by name, that were so circumcised, and in the New Testament we are taught, that baptisme is now unto us in stead of circumcision (Col. 2, 11, 12) it is therefore evident, that there needed not be, in the New Testament, particular mention of anie children by name, that were baptized. Yea if the names of some children so baptized, had been particularly expressed, yet should we notwithstanding looke to the ground whereupon it was done, and to the ordinance of God thereabout. Which we may now doe aswell, as if their names were mentioned in particular. And this may be sufficient to satisfie such as are of judgement and indifferencie.

2. Besides that, the precepts, practise, & reasons which are mentioned in the New Testament, about the ministration of Baptisme, (if they be duely weighed) doe as necessarily imply the baptizing of the children of the faithfull together with themselues, aswell as if their names had beene particularly set downe. Of which see here before, pag. 1. &c.

3. Yea there is expresse mention of children, Act. 2, 39. where there is also speach of baptisme, for the remission of sinnes, in the name of Christ; & the reason thereof annexed, (in regard of the promise made also unto children) ver. 38, 39. Whereabout obserue withal, whether the precepts of the Scripture are not to reach so farre, as the reasons annexed thereunto doe extend. As in Deu. 7, 1 — 4. compared with Ezra 9, 1, 2, 11, 12. and 2 Chron. 21, 6. and manie other the like. And so in this place, where there is men­tion of children in the reason, that therefore the precept of baptizing, here spoken of, implyeth them also. Act. 2, 38, 39. Otherwise how wil the Ana­baptists proue, by the institution, or first celebration of the Lords Sup­per, that women should be partakers thereof: seing that (neither there, nor other where in the New Testament) there is mention of anie women by name, that were present and did partake thereof. And yet seing the reasons that are annexed to the precepts thereof, doe necessarily implye women as well as men, and there is no where any special prohibition to the contrarie: who can denie it unto them, without great sinne and im­pietie? Matth. 26, 17, 20.26, 27, 28. Luke 22, 14, 19, 20. 1 Cor. 11, 23, 24, 25. Not to speak, how they were admitted to the Passeover; in stead whereof we haue the Lords supper: nor of other reasons that might be alledged thereabout.

4. Lastly, there is expresse mention, not onely of baptizing the fathers & mothers of families, but also of their house or household, and al that were theirs. Act. 16, 15, 33. 1 Cor. 1.16. And both the terme of an house, familie or houshold, implyeth the children therein, as the Scripture plainely sheweth,Pag. 2. (as I shewed before) Gen. 30, 25 — 30. compared with 1 Tim. 5, 9. Pro. 31, 15. Luke 19, 9. Iudg. 1, 25. and Gen. 45, 18, 19. with ver. 10, 11. and 46, 5, 6, 7. Exod. 1, 1. Numb. 3, 15, 39. Psal. 115, 12.13, 14. and in other like places, where there is not any restreint annexed, as sometimes there is, as in Gen. 50, 7, 8. Num. 32, 16, 17, 18, 26, 27. and the other phrase (where it is said, the Iaylour was baptized, and) all that were his, compriseth also children therein: as [Page 7] [...]y be seen Numb. 16, 30, 33. compared with ver. 27. where the like phrase is [...]ed and explaned. as when in one verse he sayth of Dathan & Abiram, [...]y, their wiues, their sonnes, and their litle children, ver. 27. and in other verses [...]ayth, they and all that apperteined 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 apperteined to Korah, but he restreyneth it, saying, all the men that apper­teyned to Korah, ver. 32. so exempting the children of Korah, who dyed not with the rest there spoken off. Numb. 26, 11. Which also plainly sheweth, how in such cases the children are comprised in the generall phrase, of all that were theirs, where there is no restraint in the speach, or exception to the contrarie: as in the place aforesaid.

ANSWER.

1. Neyther of these two collections of theirs, will followe thereupon. It is an usuall thing in the Scripture, and in all tongues, to use such spea­ches in generall cases, of houses, cities, and the like: wherein yet everie particular person or thing is not either implyed, or denyed to be at al, as here they would gather. For example, when it is said, The Lord closed up all the vvombs of Abimilecks houshold, Gen. 20, 17, 18. and the house of Pharoah heard, Gen. 45, 2, 16. the citie of Shushan rejoyced, Ester 8, 15. all Jerusalem was troubled, Mat. 2, 3. all the citie was moved, Matth. 21, 10. what a vaine and unreasonable collection were it to gather, that either there were no children in these houses and cities, or els that they also were so intreated and affected, as here is said.

2. Neyther can such phrases hinder, but that the other speach, where it is said, he was baptized, and all his, may imply the children with the father himself. Act. 16, 33. Like as I shewed here before, out of Numb. 16, 27, 30. And as in this same chapter, where it is said onely of Lydia, (the mother of the familie) that she heard Paul, and the Lord opened her heart, so as she attended to the words which he spake: yet this hindreth not, but that both she was bap­tized and her householde; of whom notwithstanding it is not said, that they heard Paul, and beleeved; but this here is onely spoken of Lydia her self: who being by Pauls preaching brought to the fayth of Christ, she was baptized, and her household with her. Act. 16, 14, 15.

3. And if children should not haue ben baptized, as before they had [...]n circumcised: here was both fit place, and just occasion, for the Apo­stles themselues, & for the Scripture (recording their acts) to haue made [...]ception of children expressely; and not to haue used such speaches and [Page 8] termes, as in other places of the Scripture are used, to include and imply children therein: as vve haue shevved here before. So as euen hereby we may therefore learne,Pag. 2. and 4. and be more assured, that in the ministration of baptisme the Apostles still reteyned like practise, as had ben bsed before in circumcising of children, when the fathers of families beleeved, & had received circumcision themselues. Gen. 17, chap. and 21, 4. Exod. 12, 48, 49.

ANSWER.

1. The Word of God is not the bare letter or outward syllables, but the intendement and meaning of the holy Ghost, by whom it was giuen Which should carefully be observed by the due consideration of the Scriptures, vvith the circumstances thereof, and by the conference of other places of Scripture, and the proportion of fayth layd together. Which vvhiles the Anabaptists neglect, they look on the Scripture partially, and presse the letter extreamely, vvithout consideration of the true & right meaning thereof: neyther observing the time & persons, of vvhom the Scripture speaketh, nor conferring the Scriptures of the old and new Te­stament together, nor regarding the analogie and proportion of fayth, as they should. Much like as the Papists deale, vvhen they presse the letter, in other vvords of Christ, vvhere it is said, This is my bodie: Matth. 26, 26. & others also, in those vvords, Tell the Church, &c. Matth. 18, 17. So in much like manner doe the Anabaptists in these, Teach all nations, and baptize them, &c. Matth. 28, 19. Where the Scripture it self being duely weighed, and compared together vvith other places, according to the proportion of faith, it vvill be found necessarily to imply the baptizing of children, & so to be directly against themselues. The vvord here used, signifieth to make scholers or disciples, and consequently to teach: as may be seen, in Mat. 27, 57. Act. 14, 21. Matt. 13, 52. Now the thing to be taught the nations, that they might become disciples of Christ, vvas the Gospell: as Mark shew­eth, vvhen he relateth the same commission, saying, Goe into all the world, & preach the Gospell to every creature. Mark 16, 15. And vvhat Gospell? Euen that vvhich vvas preached before unto Abraham: As the Apostle tea­cheth expressely, vvhen he sayth that the Scripture (foreseeing that God would justifie the heathen through faith) preached before the Gospell unto Abraham, saying, In thee shall all nations be blessed. Gal. 3, 8. Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many, but as of one, And to thy seed, which is Christ. ver. 16. And vvhosoever are Christs, they are also Abra­hams seed, and heires according to the promise. ver. 29. For if the inheritance be of the law, it is no more of promise: but God gaue it to Abraham by promise. ver. 18. Which Gospell, and promise giuen unto Abraham, the Apostles were by Christ appointed to teach and make knovvne in the world, that the Gentiles should [Page 9] [...] fellow heires (with the Iewes) and of the same bodie, and joynt partakers of Gods [...]omise in Christ, by the Gospell. Ephes. 3, 6. with Gen. 12, 3. and 17, 7. and 22, 18. [...]om vvhich Scriptures compared together, and understood according to the proportion of faith, we learne, that the Gospell preached, and pro­mise made unto Abraham, comprehendeth all that are Christs,Psal. 47, 3 4, 8, 9. Zac. 2, 11. vvhether Iewes or Gentiles: and that the Gentiles being by the Gospel made fel­lovv-heires, and of the same body vvith the Ievves, and joynt-partakers of Gods promise in Christ; it must therefore needes follovve hereupon, that their children, asvvel as the children of the Ievves, are together with their Parents under the covenant of grace, and to be made partakers of the seale thereof vvith them. Which things the Apostles knovving vvell, did therefore accordingly understand the commission of Christ: & there­upon also publishing the Gospel abroad in the vvorld, baptized not onely the Fathers of families, but those also that vvere theirs: as the Scriptures before alledged doe manifest.

2. Neyther in deed could the Apostles any othervvise understand, nor might they any othervvise practise, the commission aforesaid: seeing by this meanes the Gentiles should become the Lords people, as the Ievves vvere; and the Christian church novv succeeded into the place of the church of Israel, under one and the same Lord, having one and the same covenant in Christ, vvith like benefit and mysterie of the Sacraments un­to them both: as the Prophets had foretold. Esa 49, 5 — 22. and 60, chap. and 66, 18 — 23. Hos. 1, 10. and 2, 23. Amos 9, 11, 12. Micah 4, 1, 2. Zach. 2, 11. & 13, 1. with Act. 13, 46, 47. and 15, 14 — 18. Rom. 9, 24, 25, 26. 1 Cor. 5, 7. and 10, 1 — 4. & 12, 12, 13. Ephes. 2, 11 — 22. and 3, 6. and 4, 4, 5, 6. Phil. 3, 3. In so much that the Apostle Paul expressely saith, the Israelites of old vvere baptised 1 Cor. 10.2. and the Christians novv are circumcised, Col 2, 11. though not according to the outvvard ceremonie, yet according to the spirituall in­tendement and mysterie thereof. And moreover, that the aforesaid pro­mise of the Gospell made unto Abraham, includeth the kinreds and fa­milies of the earth among the Gentiles (vvhich all the vvorld knovves haue children in them) as vvell as the families of the Ievves. According as the Apostle Peter speaking to the Ievves alledgeth it, vvhen he saith, Ye are the children of the Prophets, and of the covenant which God made vvith our fa­thers, saying unto Abraham, And in thy seed shall all the kinreds (or families) of the earth be blessed. Act. 3, 25. vvith Gen. 12, 3. and 22, 18. Where marke, that he useth the vvord, kinreds, or fathers-families (so to speake, according as the vvord in the originall is derived:) as it vvere of purpose to imply herein the kinreds of the Gentiles, the families and children together vvith their fa­thers. According as the Apostles also observed, in their practise, baptizing the families together vvith the fathers thereof: as appeareth in the Scri­ptures aforesaid. Cleane contrarie to the opinion & practise of the Ana­baptists, vvho haue no regard of the kinreds or families in this behalf: but onely of that vvhich such as are of yeres, being taught, professe for them selues from time to time.

[Page 10]3. Neyther doe they (as they should) consider the time, and persons, spo­ken of in the Scriptures alledged by themselues. The time was, at the first publishing of the Gospell abroad among all nations, & manifesting that Iesus vvas the Christ novv come in the flesh. The persons vvere, both Ievves, and Gentiles, of all the nations of the vvorld, beginning at Ieru­salem, and going through Iudea, & Samaria, & so to the uttermost parts of the earth. Matth. 28, 18.19. Mar. 16, 15. vvith Luke 24.46, 47, 48. & Act. 1, 8. and 2, 4, 5. &c. Novv for the Ievves, although they vvere alreadie the church and people of God under his covenant, yet vvere they to haue knovvledge giuen them, that the Christ vvas novv come, vvhom they expected, according to the promise of God concerning him, and that Ie­sus vvas he, vvho vvas put to death among them, and risen againe from the dead. Which the Apostles therefore taught and witnessed unto them: calling them to repentance, and faith in his name for remission of sinnes: according as Christ had appointed them to doe. Luke 24, 46, 47, 48. with Act. 2, 5 — 38. &c. and then withall instructing and exhorting them to be baptized in his name, alledged this ground and reason thereof, because the promise was to them, and to their children. Act. 2, 39. making expresse men­tion of children: and so shewing how they understood the aforesaid com­mission of Christ, to imply the children, together with the Parents them­selues Which is directly against the Anabaptists. And as for the Gentiles, they being aliens from the common wealth of Israell, & straungers from the covenant and promise of God, they were also to be taught the Gos­pell: because in the calling of such, God alwaies beginneth with those that are of yeeres, and will haue faith and obedience to be required of them afore they be baptized. 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 baptise their households: as hath ben shewed before. Which is likewise directly against the Anabaptists.Pag. 2. The same course we acknowledge is still to be observed, when we haue to deale with like persons in such cases. For ex­ample, in dealing with anie Pagans, Turkes, or other the like that beleeue not in Christ, we should first preach the Gospel unto them, to bring them to the faith: and then when any of them beleeue & become disciples of Christ, we should baptize them, & their households, as the Apostles did. Thus if the Anabaptists would but consider the times, persons, and cases, as they ought, they might soone see their errour, & learne to put difference (otherwise then they doe) between the unbeleeving Gentiles, & the chil­dren of beleeving Christians; between the baptized & unbaptized, whe­ther Iewes or Gentiles, old and young. Which whiles they doe not, they understand things generally, which are spoken respctiuely: and so mis­apply the Scriptures: which being rightly understood, overthrow those verie things for which they alledge them: as in the case and Scriptures aforesaid may be seen. Yea and (that which is worst of al) if the poynt in hand be well mynded, they bring in another Gospell, which the Scripture [Page 11] [...]ever taught: or in deed pervert and diminish (if not deny) the Gospell, which the Scripture preached to Abraham, and the Apostles to the nati­ons over the world (whiles they deny the covenant of Gods grace; or Baptisme the seale thereof to apperteyne to the children of the faithfull) as by that which hath ben said hereabout may sufficiently appeare.

ANSWER.

1. Abraham in deed had a carnall seed, and temporarie promises: but not such onely. For he had also a spirituall seed, and spirituall promises: whereof circumcision was the seale: As the Lord himself shewed at the first institution thereof, when he stablished 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, onely in Christ: in whom the cove­nant was established by his blood, and confirmed with the seale of cir­cumcision. As the Apostle plainely teacheth, Gal. 3, 17. and Hebr. 13, 20. and thereupon calleth the signe of circumcision, a seale (not of an earthly or tem­porarie promise) but of the righteousnes of faith: which is heauenly and spiri­tuall. Rom. 4, 11. with Gen. 12, 3. and 15, 5, 6 and 17, 7 — 13. & 22, 18. Gal. 3, 19 — 29.

2. If they meane by a carnall seale, an outward visible seale: so also is Baptisme: but will they therefore call it a carnall seale? If they meane, that it vvas visible in the flesh: there was a speciall reason thereof (be­sides that vve also haue 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 Abrahams 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 Baptisme: as the Apostle sheweth, who so reasoneth himself. Col. 2, 10, 11, 12. and as we doe 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 carnall covenant, which circumcision sealed: what a straunge maner of speach and opinion is this? The promise of Canaan (whereunto they would restreyne it) was in deed annexed with the everlasting covenant, which God made with Abraham in Christ, for eternall blessednes and salvation in him. But Canaan it self, was a type of the heauenly inheritance, and of the kingdome of God, in Iesus Christ. Which also, euen that joyning of them together may imply. Gen. 17, 7, 8. with 22, 18. and Gal. 3, 15 — 29. Besides that now with us also godlynes hath the promise of the life that now is, & of that which is to come. 1 Tim. 4, 8. [Page 12] Shall we therefore call this a carnall 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 shal we then cal or count it a carnall covenant? Was not the promise this, that in Abrahams 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 yeeres be­fore the Law was giuen? Gal. 3, 17. Or was it not confirmed to Abraham by the signe of circumcision, as a seale annexed to the promise of God? Gen. 17 chap. with Act. 7, 8. Which the Apostle calleth, the seale of the righteous­nes of faith. Rom. 4, 11. And was this then a carnall seale, of a carnall covenant? How directly contrary are such sayings & opinions to the word of God?

4. If Circumcision was the seale onely of the temporarie covenant of the land of Canaan: what then did it profit Abraham himself in this be­half, to whom God gaue no inheritance in it, no not so much as the bredth of a foot. Act. 7, 5. But Abraham by faith sojourned in the land of pro­mise, as in a straunge countrey, dwelling in tabernacles with Isaac and Jacob, the heires with him of the same promise. For he (euen as we) looked for a city which hath foun­dations, whose builder and maker is God. And, they desired a better countrey, that is, an heauenly: Wherefore God is not ashamed to be called their God. Heb. 11, 9.10, 16. From which very speach, 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 sheweth the covenant made with Abra­ham to be a spirituall and everlasting covenant.

5. If Circumcision was the seale to Abrahams carnall 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 signes, and seales: as the verie termes of a signe, and seale, may imply. And thereupon it is, that we shall haue no need or use of prophecies, Sacraments, or other like things, in the king­dome of heauen after this life, as now we haue in this life here on earth. 1 Cor. 13, 8, 12. with chap. 11, 23 — 26.

6. If Circumcision was a seale to Abraham and his carnall seed, onely of a carnall covenant or temporarie 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 Abrahams carnall seed, nor had the promise of the land of Ca­naan? Exod. 12, 48, 49. But in deed circumcision sealed to them the same righteousnes of faith, (and so the spirituall covenant of God in Christ) as it did to Abraham, and the Iewes that were his carnall seed. Rom. 4, 11. with Gen. 12, 3. and 15, 5, 6. and 17, 7 — 13. with Exod. 12, 48, 49.

7. And whereasMr. Sm. repl. to M. Clift. Arg. 2. some say, that circumcision was also a seale of obedience to the law of Moses: how can this be, when as it was appointed to Abraham four hundred and thirty yeeres afore the Law was giuen? Gal. 3, 17. with [Page 13] [...]en. 12, 3. and 17 chap. And Moses himself vvas not borne, till divers 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 vvas also one of the ceremo­nies, being repeated and required in Moses Lavv (Lev. 12, 3.) so they that vvere circumcised (after the Lavv vvas giuen) became debters to doe the vvhole lavv. Gal. 5, 3. But as it vvas of the Fathers, and not of Moses, being before appointed to Abraham, to vvhom the Gospell vvas preached, and the covenant confirmed, four hundred and thirtie yeres before the Lavv, (Gen. 17, 7 — 13. Joh. 7, 22. Gal. 3, 8, 17.) so it vvas a seale of the righteousnes of faith, & of the remission of sinnes in Christ. Rom. 4, 1 — 11. Also vve that are novv baptised, are bound to obserue all things, vvhatsoever Christ hath commaunded. Matt. 28, 18, 19, 20. Yet notvvithstanding baptisme to us, is the seale (not of our obedience, no nor of our faith, but) of the righ­teousnes of faith, and of the Lords forgiving our sinnes, in Iesus Christ. Rom. 4, 1 — 11 — 25. and 6, 3. with Act. 2, 38, 39. and 22, 16. For the seale of God (in circumcision and Baptisme) confirmeth a perfit sure and firme cove­nant, euen 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.) vvhereas our faith and observation of the Lords commandements, like as theirs in Israell, is infirme & 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 tentations, that although vve are vveak & sinful, yet the Lords covenant of grace, confirmed unto us in baptisme, as it vvas to them in circumcision, is firme and holy, euen an everlasting covenant, established by the death and blood shedding of Iesus Christ: vvho of God is made unto us vvisedome, and righteousnes, & sanctifica­tion, and redemption: that according as it is vvritten, He that glorieth, let him glorie in the Lord. 1 Cor. 1, 30, 31. and Jer. 9, 23. with Hebr. 13, 20.

8. Moreover, to be of the carnall seed of Abraham, vvhich is so much objected, did not hinder the Ievves, but that they might also be his spirituall seed in Christ. And so they are acknovvledged by the Apostles, vvho call them the children of the promise, & of the covenant which God made with the fathers, saying to Abraham, In thy seed shall al kinreds of the earth be blessed. Act. 2, 39. and 3, 25. Gal. 3, 15 — 29. Rom. 11, 16. &c.

9. Finally, their outvvard circumcision, signified and taught them, the invvard and spirituall circumcision of the heart, by the spirit of God, in Christ: like as our outvvard baptisme, shevveth and teacheth us the very same thing: which is wrought by the sanctification of the spirit, and by the cleansing of us from our sinnes, in the blood of Iesus 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.

ANSWER.

1. The objection is not of waight: though it be common to others (with the Anabaptists) in other cases, who in this matter see the vanitie of it themselues. For first, as I noted before, we speak onely of such things as are morall in their owne nature, or agree in a generall and perpetuall equity, and in their like common propertie, end, and benefit: and so farre forth are perpetual, how ever there be differences othervvise about some outvvard circumstances, accidents, & other like things, according to the divers 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 onely from theOf vvhich see before pag. 5. moral law, but euen from the sha­dowes 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 Hebrewes. 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. &c. By vvhich may appeare, that although the outward ceremonies themselues be abo­lished, yet the spirit and equitie of them still remaineth; and that from them (vvhich then vvere had in Israell) vvee should now in the time of the Gospell deriue and fetch reasons, instructions, applications, and dire­ctions for the churches use and benefit continually: as I shall by and by obserue more particularly.

2. But first let us note to this purpose also the doctrine & phrases used by the Prophets: which may giue further light about the question in hand. As when Esay speaking of the time of the Gospell, calleth the Chri­stians the brethren of the Jewes, and foretelleth hovv they shall be brought for an offering unto the Lord out of all nations, to Ierusalem the Lords holy mountayne, as the children of Israell bring an offring in a cleane vessell, into the house of the Lord: that the Lord vvill also take of them for Priests and Levites: And that from one New Moone to another, & from one Sabbath to another, al flesh shal come to worship before the Lord. Esa. 66, 18 — 23. And Ieremie the Prophet, Thus saith the Lord, David shall never want a man to sit upon the throne of the house of Israel. Neyther shal the Priest, the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to doe sacrifice continually. &c. Jer. 33, 17, 18. &c. And Ezechiels prophecie, from the 40 chap. to the end, treateth of the restauration of the church, kingdome, and people of God by Christ, and so of the consti­tution of the Christian Church, under the termes and types, of the Tem­ple, ministerie, vvorship, city, land, common-wealth and kingdome of the Iewes. Ezech. 40— 48. chap. And (to omit other of the Prophets) Zacharie [Page 15] foretelleth that the nations shall be joyned to the Lord, and shall be his people: Zac. [...] 11. And agayne, that the Gentiles shall come to seeke the Lord of Hosts in Ieru­salem, and to pray before the Lord: And shall take hold of the skirt of the Jewes, to goe with them. Zach. 8, 22, 23. And shall goe up from yeere to yeere to worship the King, the Lord of Hosts, and to keep the feast of Tabernacles. Also, in that day shall there be upon the bels of the horses, HOLYNES TO THE LORD, and the pottes in the Lords house shalbe like the bowles before the Altar. Yea, everie pot in Ie­rusalem and in Iudah shalbe Holynes unto the Lord of Hosts, and they that sacrifice shal come and take of them, and seeth therein: and in that day there shall be no more the Ca­naanite in the house of the Lord of hostes. Zach. 14, 16, 20, 21. And many the like speaches may be observed throughout the Prophets, foretelling the time of the Gospell, with the mercies of God, and our duties therein; vvhich cannot be rightly understood or observed as vve should, vvithout refe­rence to the ceremonies and state of Israel heretofore. Which also plain­ly sheweth the abolition of those shadowes and ceremonies to be such, as that yet still the trueth and equitie of them remayneth, & is perpetuall, for the churches instruction, comfort, and direction continually.

3. And now that I am giving some instances out of the Prophets, I wil (before I come to mention also some particulars in the Apostles wri­tings to like purpose) note yet further (in divers respects) that which the Prophet Amos hath, touching the kingdome of Christ in the Christian Church of the Gospell, vvhen 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 ruines, and I will build it as in the daies of old: that they may possesse the remnant of Edom, and of all the heathen, vvhich are called by my name, saith the Lord that doth this. Amos 9, 11, 12. Thus prophecied Amos of old. Whose speach, how should it be understood, or these things observed in the Church and kingdome of Christ, built up among the Ievves & Gentiles, in the time of the Go­spell (whereof the Prophet speaketh) if we should not now look unto David, and to the estate of his house & kingdome, as it vvas heretofore: and still haue relation thereunto, in the Churches constitution, reforma­tion, ministration, and proceeding: alvvayes endevouring to haue the spirituall trueth, comfort and benefit thereof more and more among us? To which end, all the phrases here used by the Prophet are vvell to be mynded, for the manifold use that may be made thereof. And this Scri­pture I doe the rather more particularly insist upon, because the Apostles did thus understand and apply it, in a controversie that vvas about cir­cumcision, in their time: Act. 15, 1 — 17. Where vvhen they disputed, how the Gentiles vvere to be free from circumcision and the yoke of Moses Law (vvhich had before ben as a partition vvall betvveen the Ievves and Gentiles) they both by the vvork of God, and from this Scripture obser­ved vvithall, hovv 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 Davids tabernacle in both places, note also, hovv vvhere Amos hath, that [Page 16] the Ievves should possesse the remnant of Edom, and of all the heathen, upon vvhom the name of the Lord is called, the Apostle Iames (follovving the Septuagints translation) hath it, that the residue of men might seek after the Lord, and all the Gentiles, &c. so teaching, that by the remnant of Edom, vve may understand the residue of men besides the Ievves, (whether nearer unto them, or hostile against them, as the Edomites vvere to the Ievves:) and that vvhen the Gentiles seek after the Lord, and are called by his name, thenObad. v. 19, 20, 21. Psa. 47 3, 4, 9. they become the Ievves possession in Christ, the sonne of David, in vvhom Davids ruinated ta­bernacle is built agayne, and the breaches of the hedges thereof (vvherevvith it vvas compast about & fenced) be hedged and closed up, and his ruines raised up, and it built and set up, as in the dayes of old, &c. Amos 9, 11, 12. vvith Act. 15, 16, 17. To the same purpose may be observed those many places throughout the Scripture, vvhere it is said, that Christ should sit upon the throne of David. Luke 1, 31, 32, 33. and Act. 2, 30. vvith Psal. 89, 3, 4, 29, 36. and 132, 11. Esa. 16, 5. and 32, 1. Jer. 33, 15 — 26. Dan. 7, 14, 27. Mic. 4, 7. Which being rightly un­derstood, and spiritually applyed, will not onely minister unto us much instruction and comfort, but vvill also plainly manifest, hovv vve should novv stil haue reference hereunto, in the churches estate, and in the many questions and controversies arising thereabout. Briefly, these things and an hundred the like in the Scriptures, sufficiently teach us, that although vve be freed from Moses ceremonies, yet vve may not be aliens from Is­raels policie. As the Apostles also taught and shewed the churches con­tinually. Ephes. 2, 11, 12. vvith Gal. 5, 1 — 13. Phil. 3, 2, 3. and Col. 2, 8 — 17. and the vvhole Epistle to the Hebrevves. 1 Pet. 2, 5 — 10. 2 Pet. 1, 19, 20, 21. Rev. 19, 10. and 21, 2. &c.

4. So then (stil remembring, as I noted erevvhile, that the ceremonies of Moses are in such sort abrogated, & vve freed from the outvvard ob­servation thereof according to the letter of the Lavv, as yet still the spirit & equitie thereof abideth, & vve stand bound to the observation there­of accordingly: notvvithstanding the many differences of estate and ad­ministration, betvveen them and us:) I come now to the Apostles vvri­tings, to giue some instances also out of them. To name some particu­lars therefore (to vvhich there is reference in the nevv Testament) as the Tabernacle, and Temple; the Arke, and Mercy seat; the pillars, the can­dlestick; the Altar of burnt offering, and incense; the Passeover, and con­tinuall sacrifices, and offrings; the Priests, and their ministration and ser­vice; the feasts; leven; leprosie; uncleannes by touching the dead, &c. Who knovveth not, that these novv are ceased, and that many great dif­ferences may be observed hereabout, betvveen them and us, betvveen their infancie and our riper age, betvveene their administration and ours, &c. Yet notvvithstanding there is also the spirituall intendement & use of these, besides the letter, and a perpetuall equity of them: vvhich remayneth novv still for ever: And accordingly doe the Apostles, and all vvriters, both old and nevv, from hence dravv reasons, informations, & applications of them unto us, and our estate novv under the Gospell. As [Page 17] [...]r example may be seen, touching the tabernacle, and temple, hovv it is [...]plyed to Christ, Ioh. 1, 14. (in the Originall) 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 Gospell, [...]oth the universall, 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 Ioh. 2, 19, 22. The like may be observed about the other particulars, vvith the severall uses and applica­ [...]ions made thereof in sundry places: as of the Arke, & Mercie-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 burnt offring, 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 in­c [...]nse, 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 offrings, Mark 9, 49. Ioh. 1, 29, 36. Rom. 12, 1. and 15, 16. Phil. 2, 17. and 4, 18. Hebr. 9, 23, 26. and 10, [...]2, 26. and 13, 15, 16. 1 Pet. 2, 5. The Priests, and their ministration and ser­uice, Rom. 15, 16. 1 Cor. 9, 13, 14. Hebr. 5, 1 — 5. & 8, 1 — 5. and 10, 12, 21. 1 Pet. [...], 5, 9. Rev. 1, 6. and 5, 10. and 20, 6. The feasts, 1 Cor. 5, 8. Iude ver. 12. Leven, Matth. 16, 11, 12. Mar. 8, 15. Luke 12, 1. and 13, 21. 1 Cor. 5, 6, 7, 8. Gal. 5, 9. Le­prosie, and other uncleannes, 1 Cor. 7, 14. 2 Cor. 6, 17. Ephes. 5, 5. Jude ver. 23. Revel. 3, 4. and 16, 13. and 18, 2. Now if from these vve may derive reasons and applications to our selues, vvhy not also from circumcision, notvvith­standing the differences betvveen them and us: as vve see the Apostle also doeth in this particular likevvise, Col. 2, 11, 12. And in deed, vvhat is there at all, in Moses or the Prophets, from vvhich vve may not novv de­duce reasons, and receiue information to our selues, for the Churches use and benefit continually: seeing all the Scripture is giuen by inspira­tion of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousnes, that the Man of God may be perfect, and throughly furnished unto all good vvorks: 2 Tim. 3, 16, 17. with Rom. 15, 4. [...] Cor. 10, 1 — 11. 2 Pet. 1, 19, 20.21. and Luke 16, 29, 30, 31.

5. Now to come more particularly to the objections here made con­cerning circumcision: vve are to obserue, that vvhen the Lord appointed [...]he males onely to be circumcised, then vvas the man-child to come of the seed of Abraham, in vvhom all the nations should be blessed. Gen. 17, 10. vvith [...]2, 3. and 18, 18. and 22, 18. Act. 3, 25. So as this ordinance (of circumcising [...]he males onely) vvas then of exceeding good and great use, for the bet­ [...]er direction, and more confirmation of their faith in Christ. Like as also vvas, the appoynting of a male Lambe, for the Passeover. Exod. 12, 5. and [...]he consecration of the first borne of the males to the Lord, Exod. 13, 12. and Luke 2.23. both vvhich vvere types leading unto Christ. Joh. 1, 29, 36. [...] Cor. 5, 7. 1 Pet. 1, 19. and Rom. 8, 29. But novv that Christ is come of the [...]eed of Abraham according to the flesh, and hath vvrought for us eter­ [...]al redemption through the blood of his crosse, accomplishing the truth [Page 18] of those things which were shadowed by the ceremonies of the law: this difference of sex & estate is taken avvay, so as now there is neyther male nor female, Iewe nor Gentile, bond nor free, but we are al one in Christ Iesus. Gal 3, 28. And so now the female is baptized, as well as the male: and included (though not particularly by name expressed) in the com­mission of Christ. Matth. 28, 18, 19, 20. with Act. 16, 14, 15, 33. Which is also against the Anabaptists: inasmuch as the ministration of the outward signe of Gods covenant, is now (since Christs comming) inlarged: wo­men being made partakers thereof, which before were not. And so the Anabaptists error & sinne is the greater, that would now straiten the ex­tent of Gods grace in Christ, denying the signe of Gods covenant to children, whom the Lord appoynted before to be partakers thereof. Gen. 17, 7 — 13. Yea and euen touching the women heretofore (to note it here, by this occasion) though they were not circumcised in their owne per­sons, yet were they counted among the circumcised of Israell: as may appeare by the speach of Iacobs sonnes to Shechem and Hamor, when they said, We cannot doe this thing, to giue our sister to one that is uncircumcised: for that were a reproach unto us. &c. 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: vvhich was aswell upon the birth of a daughter, as of a sonne. Levit. 12, 6. and in that there were cleansings, sacrifices for sinne & uncleannes, 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: vvhereof no uncir­cumcised person might eat. Luk. 2, 41 — 51. with Exod. 12, 3, 4, 48.

6. And touching the eight day, vvhich vvas then set for circumcision: first obserue in generall, that as it was the circumstance of time appoin­ted thereunto, so also the Lord ordeyned that they should keep the Passeover but once a yeere, the fourteenth day of the first moneth. Exod. 12, 6, 14. Num. 9, 1, 2, 3. Deu. 16, 1. Yet vvho would gather thereupon, that we should eyther celebrate the Lords Supper but once a yeere, and that on the four­teenth day of the first moneth, or that we should leaue it altogether, seeing it is answerable to the Passeover had in Israell, which now is ceased? yet such objections make the Anabaptists, vvhen vve reason from circumci­sion to baptisme. But now besides this, obserue in particular, hovv it vvas also ceremonial, that the child should remayne seuen dayes uncircumcised: which was so many dayes as the mother should be uncleane upon the birth of a man child: (so teaching and figuring out the originall corru­ption drawen from our parents:) and that then the circumcision should be the eight day: vvhich vvas the first day after the seuen aforesaid, and so soone as could be after them: thus moreover teaching both the taking avvay of our uncleannes by the Spirit of God, through the blood of Christ, whereunto circumcision then did lead; and having also this mo­rality [Page 19] in it, that vve should not defer the time, but so soone as we can [...]nveniently should bring our children, to be partakers of the outward [...]ne of Gods covenant in Christ, Lev. 12, 2, 3. with 15, 19. And so this cir­cumstance of the time, is plaine against the Anabaptists opinion and pra­ctise. Besides that still once in eight dayes, a Sabbath vvould passe over them: which was also a signe of sanctification in Israell. Exod 31, 13. Ezech. [...], 12. And that they had many like ceremoniall observances about the eight day; concerning things to be sacrificed, or persons to be clensed, 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 clensed, 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 divers respects: so when it was upon just occasion omitted, then 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 it self, in the practise of Israell, vvhen it was omitted many yeeres in the wildernes, by reason of their journeyes. Josh. 5, 2 — 7. And in the example of Abrahams circumcision, & his households, Gen. 17, 24 — 27. and the proselytes of the Gentiles, for themselues, & their children. Exod. [...]2, 48. Which also is against the Anabaptists in this behalf.

7. Of Israels infancie under the shadowes of the law before the com­ming of Christ; and of the abolition of those ceremonies by Christ; & s [...] of the difference between their estate and ours; I haue spoken here before, that which may suffice thereabout. Yet for the more clearing thereof, note this withall, out of the Apostles speach to the Galatians, which is much urged by the Anabaptists, and others: Gal. 3, and 4, and 5, [...]p. that the Iewes, before Christ came, vvere kept under the ceremo­nies, as under a garrison, Gal. 3, 23. as under a School-master, v. 24, 25. & a [...] under Tutors and governours, Galat. 4, 1, 2, 3. And in this respect are counted as children under yeeres, and in bondage. Not but that they had the Gospell and everlasting covenant of Gods grace, with faith and free­dome of conscience in Christ: and were by him delivered from Sathan, sinne, and condemnation, and made the inheritors of eternall life, aswell as we now. Gal. 3, 8, 17. with Gen. 12, 3, and 17, 7. Ioh. 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 beare the yoke of many toylesome & chargeable ceremonies: Which yoke is now taken away by the comming of Christ: whom those ceremonies did shadow out, & in vvhom the trueth, 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 haue freedome in Christ Gal. 3, & 4, & 5, [...]. Which I note the rather, because the Anabaptists and others, mista­ [...]g or perverting these things, and so labouring (what they can) to dar­ken [Page 20] or oppugne the truth, doe under a vayn pretence of Israels infancie, make frivolous exceptions and answers, when they are pressed vvith rea­sons and arguments out of Moses and the Prophets. Obserue 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 lavv. Gal. 3, & 4 chap. Which is vvell to be mynded, that so we may knowe the Apostles meaning aright: who hath no purpose at all (as they would haue it) thereby to exclude young chil­dren from the covenant of God, or seale thereof: (as the whole scope of the place doth plainely manifest) but indeed to exclude the ceremonies and works of the law, in the case of our justification and salvation by Christ; and to shew how we are freed from that yoke and bondage, un­der vvhich the Iewes were in the time of the law, which now is abroga­ted and taken avvay by Christ. For otherwise the Apostles themselues drawe reasons from them, and make applications thereof unto us: so teaching that the truth and equity of them is perpetual notwithstanding as I haue here before shewed in many particulars.

ANSWER.

1. Circumcision, besides that it vvas a seale of the covenant of God, was also (in other respect) one of the shadowes 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 Baptisme (agreably to the maner of the new Testament) is without blood, and sealeth unto us the grace of God in Christ, who is now come in the flesh. Ioh. 1, 26, 27, 29. Act. 2, 36, 38, 41. and 8, 36, 37. In which respect it vvas needfull that the Ievves and Proselytes (though circumcised) should also be baptised into the name of Iesus Christ: and so should manifest that now they looked no longer (as before) for the Messiah to come, but beleeved in him that was already come, euen in Iesus Christ, in whom the shadovves of the law had their end and fulnes, and in whom the promises of God are Yea and Amen, to the glory of God by us. So as now both Ievves and Gentiles are compleet in Iesus Christ: & therefore vvere baptised 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 vvere also many both Iewes and Proselytes, who though they vvere 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 vvhereof, it vvas needful that such of them as beleeved [Page 21] [...] [...]hrist, should accordingly professe it and so by baptisme be distingui­ [...]d and separated from the other unbeleeving Ievves and Proselytes, [...] refused Iesus Christ, & yet still gloried in their circumcision. Where­ [...]n moreover the Apostles exhorted the beleeving Ievves and Prose­lytes, to saue themselues from that untovvard generation. And then they that gladly received the vvord, vvere baptized. Act. 2, 40, 41. and 18, 4 — 8. [...]. Moreover, as there is one body, vvhich hath one baptisme appoin­ted unto it by the Lord, both for Ievves and Gentiles, and the partition vvall broken dovvne by Iesus Christ, vvho hath made both one in him­self: so vvas it needfull likevvise in this respect, that the Ievves should be partakers of the same baptisme vvith the Gentiles: and so both of them by one spirit to be baptized into one body, vvhereof Christ is the head: having one hope of their calling, one Lord, one faith, one God and Father of all, vvho is aboue 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 follovveth, that seeing the Gentiles are novv of the same body vvith the Ievves, and joynt-partakers of the same promise in Christ, by the Gospel: that there­fore the children of the Gentiles must novv in Christ be partakers of the seale of his grace, as vvell as the children of the Ievves vvere heretofore. Ephes. 3, 6. with Gen. 17, 7 — 13. and 21, 4. Zach. 2, 11. and 13, 1. Act. 2, 39. & 3, 25.

ANSWER.

1. Yet he was circumcized, vvhen he was but eight dayes old. Luk. 2, 31. Which cometh al to one end, for the poynt in hand: seeing circumcision vvas the seale of Gods covenant, like as baptisme is; and seeing baptisme now is come in stead thereof; as I haue shevved here before.

2, Secondly, their reason is much like, as if they should say thus: Abra­ham the father of the faithfull vvas not circumcized, till he was ninety & nine yeeres old, Gen. 17, 1 — 24. therefore none then should haue ben cir­cumcized, till they vvere of yeeres, as Abraham was, nor till they did be­leeue, and could understand the doctrine and promise of God, as Abra­ham did. Genes. 15, 5, 6, &c. and 17, 1, 2, &c. with Rom. 4, 11, &c. If they say, that Abraham in his infancy could not be circumcized, because circum­ [...]sion was not then instituted or used; but that when once it was institu­ted, he took it as soone as he could: let them also obserue the same tou­ching Christ, that the ordinance of baptisme, for the time of the Gospell now comming on, was not yet instituted or administred by Iohn the Ba­ptist, vvhen Christ vvas young: and that Iohn the Baptist (the forerunner of Christ, vvhom God sent to baptize) being but half a yeere elder then Christ himself, it could not therefore be that Christ should then be ba­ [...]tized of him in his childhood: Luk. 1, 5, 13, 24, 26, 27, 31, 36, 41. But vvhen Iohn the Baptist had begun his ministration, then Christ came unto him, [Page 22] to be baptized of him. Luk. 3, 1 — 21. with Matth. 3, 1 — 13. Mark 1, 1 — 9. [...] thus the example of Christ, being vvell observed, is against themselues also the example of Abraham; teaching us, that as soone as convenient can be, we should be made partakers of baptisme, as Abraham was of cir­cumcision, & Christ of baptisme by the ministration of Iohn the Baptist.

3. Othervvise if they vvill 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 cir­cumcized, as Christ also was? Luk. 2, 21. why are they baptized before or after they be thirty yeeres old, seeing Christ vvas baptized at that age? Luk. 3, 21, 23, Why haue they not the heauens to open, & the holy Ghost visibly to descend upon them, &c. as Christ had at his baptisme? Luk. 3, 21, 22. Matt. 3, 16, 17. And why doe they not, upon their baptisme received, fast fourty dayes and fourty nights, as Christ did after he was baptized? Luk 4, 1, 2. Matth. 4, 1, 2. If they answer, that these and the like things con­cerning Christ had their speciall reasons and respects in him, eyther 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 gene­rall rules to binde all others thereunto: then they answer their owne ob­jection themselues, and thus let all men see that the objection is not of waight, for the point of the question in hand. Or if they vvill not thus answer, but vvil make these things be generall rules for all to follow, why doe they not then so vvalk themselues, 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 haue their special reasons & respects, differing from the generall rule & course prescribed otherwise. Which being duly observed, vvill much lay open the vanitie of many ob­jections made to the contrary, in this behalf.

4. And finally obserue herein the strange dealing of the Anabaptists, that urge the example of Christ in such actions, as had their speciall rea­sons and peculiar respects, as is aforesaid: & yet vvill not regard Christs example in such actions, as he did upon generall and perpetuall grounds, binding all thereunto. As namely, that vvhen litle children vvere brought unto Christ, he took them up in his armes, and layd his hands upon them and blessed them: and that upon this ground, because of such is the kingdome of heauen. Mar 10, 13, 14, 16. Where also note well these tvvo things vvithall: first: that they were litle children, Matt. 19, 13. Mar. 10, 13. vvhom also Luke calleth infants, Luk. 18, 15. Which appeareth the more, in that they were brought and offred to Christ by others, Matt. 19, 13. Mar. 10, 13. Luk. 18, 15. and such as Christ did take up in his armes, Mar. 10, 16. Secondly, that by Christs ovvne testimonie and practise here, litle children are partakers of his spi­rituall graces, and of the outvvard signes and declarations thereof. Of his spirituall graces, as namely, of his blessing, and the kingdome of heauen. Of out­ward signes and testimonies thereof, as the imposition of Christs hands upon them, Mar. 10, 13, 14, 16. Yet these actions of Christ, that vvere thus done [Page 23] [...] a generall and perpetuall ground, warranting also the baptisme of [...]dren, the Anabaptists passe over and contradict in their opinions and [...]tise: and notvvithstanding cease not to urge other actions that vvere [...]e upon special reasons & respects, as vvas shewed 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 incurre the [...]leasure & rebuke of Christ, as the disciples did, vvho then vvould not [...]e litle Children to be brought unto Christ; as novv the Anaba­ [...]s vvould not haue them to be baptized into his name? Mar. 10, 13, 14.

ANSWER.

As much as they did the mysterie of Circumcision: vvhereof not­withstanding they were partakers. Gen. 17, 12. & 21, 4. Exo. 12, 48, 49. Act. 7, 8. [...]. Neyther could litle children and infants understand the mysterie of the kingdome of God, or of Christs blessing of them: whereof they were partakers notvvithstanding. Mar. 10, 13 — 16.

2. Neyther did Peter understadd the mysterie of Christs vvashing his feet: when notwithstanding he was made partaker thereof Ioh. 13, 6, 7. &c. [...]. The Anabaptists themselues understand not aright the mysterie of [...]tisme (as may appeare by their opinions and practise.) By their ovvn [...]son then, they are not rightly partakers thereof. Which let them care­fully lay to heart.

3. Finally the ground of baptisme (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 gratious acceptance of us thereinto, vvhether Iewes or Gentiles, [...] or young, &c. (as I haue here before declared at large:) Which is a [...] and certaine ground: and such as giveth the glorie to the grace of God, and not to the vvork of man: neyther establisheth mans righteous­ [...] [...]at all, but onely the righteousnes of God in Christ, to the praise of [...]riches of his grace, throughout all generations for ever.

4. [...]nd hitherto of the baptisme of infants, that are the children of the [...]hfull. Of which poynt, and of sundry objections thereabout, I haue [...]ted the more largely: considering hovv great the error is in the de­ [...] thereof; and hovv greatly it spreadeth both in these parts, and (of [...]) in our ovvn countrey.

ANSWER.

Assertions notably erroneous (if not indeed hereticall and blasph [...] mous) 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 vvith shifts & pretences, more deceiving the simpl [...] and bevvraying their ovvne iniquity. Which is the more lamentable, [...] as much as these being maine grounds of Anabaptistrie, they shou [...] therefore be convinced and resisted, not coloured or pleaded for by as meanes. For if the former assertions vvere true, then would it necessarie follovv, that the Baptisme received in the Churches aforesaid, is not [...] ordinance of God, not to be reteyned, but utterly to be rejected, & [...] baptisme to be received, both for obedience of the commandement [...] God, and for our ovvne comfort.

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 vvill it therefore follow, that the Baptisme there had, is not Gods ordi­nance, but an Idol, not true baptisme but false, not a true sacrament but a lying signe, and a fiction? &c. Or will it follovv, because of their errours & corruptions, that therefore the baptisme there had, is to be renounced, and another new one to be received? If so, then hovv wil they plead for the baptisme ministred among themselues, 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 themselues sundry waies?

2. And how will they shew, that the baptisme there had is in deed an Idol unto them, in their estate and participation thereof? Is every thing that is abused or misapplied by mē, straightway an Idol? or doe they that are baptised bowe downe to it, and vvorship it? Though also if that were done unto it, as vvas unto the Sunne heretofore among the Ievves, why might it not yet still notvvithstanding be true Baptisme and Gods ordi­nance in it self, as the sunne was the true sunne, and Gods creature (not­withstanding all their abuse thereof) euen unto them, and in that their [...], vvhiles they made it an Idol to themselues, & committed idolatrie [...] unto. Of vvhich point I shall speak more hereafter. In the meane [...] let it here be observed, that they baptize onely in the Name of the [...] and vvith acknowledgment of the Articles of the Christian faith: [Page 38] as in their forme of baptisme may be seen: And as the Martyrs, being ur­ged about their baptisme received among them, haue alwaies acknovv­ledged.

3. Hovv also will they proue, that it is a lying signe unto them in their estate: seeing Baptisme (as the other Sacraments both in Israell and un­der the Gospell) hath this in it to be a signe, by the ordinance & appoint­ment of God, not at the wil and pleasure of man? And God is the God of trueth, & appointeth no lying signes, but true & holy ones, for his praise and our comfort. Neither can mans iniquitie make Gods signes to be ly­ing signes: though they may otherwise be abused extremely. Sinful ther­fore and erroneous it is so to think, if not also blasphemous so to speak.

4. Difference then is to be put betvveen Gods ordinance, and mans corruption; between the baptisme it self, & the maner of administration thereof; betvveen the signe of God, & the errors of men thereabout; be­tween the sacrament vvhich God hath instituted & giuen to his people, & between the churches estate where it is administred. Gods ordinance, Gods baptisme, Gods signe and sacrament, is holy and so to be acknovv­ledged: whenas Mans corruption & unlawfull ministration, the churches estate and erroneous opinions thereabout, are sinfull and accordingly to be esteemed. And who dare or can annihilate Gods ordinance, for mans erroneous perswasions, or the churches corrupt ministration thereof? Let these things be distinguished carefully, and the trueth vvill appeare pre­sently. Othervvise a thousand errors and evils wil ensue, if these differen­ces be not duly respected, both in this, & in other questions of like sort.

5. About mariage they haue corruptions, errors, & abuses in their e­state: will they therefore say, that their mariage is not true matrimonie unto them, but an Idoll and lying ordinance? & so make themselues ba­stards, illegitimate and base borne? Or think they that therefore their mariage should be renounced, and a new mariage, or nevv vviues to be gotte agayne? 1 Tim. 4, 1, 2, 3.

6. Meat and drink, flesh and fish, beare & wine, are dayly much abused unto gluttony and drunkennes; and sundry erroneous opinions also are held thereabout, among them. Besides that the Apostle saith of some, their bellie is their god. Phil. 3, 19. Shal 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, &c. 1 Tim. 4.1, 2, 3, 4.

7. Euen about the Bible and the Scriptures themselues also, they haue sundry corruptions, abuses, and errors, among them, in their estate and ministration. Shall vve therefore say, that the Bible is not the true vvord of God, but an Idol & lying book unto them? 2 Tim. 3, 15, 16, 17.

8. Yea and the very terme of abuse, vvhich these men use, doth plainly shevv that it is not indeed an Idoll and lying signe: but onely is abused by them, vvhether idolatrously or otherwise, as by mans corruption hath come to passe vvith Gods ordinances, in all ages of the world.

9. And novv to make it more plain, obserue that it is one thing to say [Page 39] of this or that thing, that it is not the Lords, but an Idoll, a lye, a detesta­ble & cursed thing, &c. And another to say, Men make this or that to be unto them an Idol, or a vaine thing and unprofitable: or that they hold this or that errour about it: or doe thus and so abuse it, &c. For the one respecteth the nature or being of the thing according to Gods ordi­nance; the other respecteth the abuse thereof through mans corruption and iniquitie. The Sunne, Moone and starres (as I noted ere while) were idolatrously abused by the Heathen and Ievves of old: and divers 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 vve therefore say they were not the true creatures of God unto them, but Idols and lying ordinances? Or vvas not God then the Lord of hosts, but of Idols and lying creatures? And had he not still the same sunne, moone, starres and other creatures (vvhich they did sinfully vvorship) to be as armies about him alvvay rea­die to doe his wil? Or vvere they, because of such abuse, by anie to be re­nounced, and a nevv sunne, moone, starres, & other creatures to be crea­ted, and had a fresh: if they had ben able to procure it. Thus againe vve may see that difference is to be put betweene the being or nature of things in themselues, according to the institution of God; and betvveene the corrupt abuse of them, as men make them to be unto themselues, by their idolatrie or other iniquitie, in this or that respect.

10. The Ievves profaned the Temple many vvaies and sundry times: they set Idols and altars up in it, and tables of money chaungers, & seats of them that sold doues: & made it an house of Marchandize, & a denne of thieues, 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 novv therefore the house of God, but an Idoll and lying ordinance unto them? Or ceased it novv to be the Temple of God, because it vvas so profaned and abused by them? Or vvere they now for the abuse thereof utterly to reject it, and to build a nevv one? Did not both the church in former times, and aftervvard Christ himself and his Apostles, and the vvhole 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. Ioh. 7, 14. Act. 3, 1. with Esa. 56, 7. The like also may be observed about the Sabbath, and the profana­tion thereof, in Iudah and in Israel. Neh. 13, 15 — 22. Ier. 17, 21 — 27. Amo. 8, 5.

11. And vvhereas they say, that circumcision was also a lying signe, and false sacrament, to Israell in their defection, hovv doe they proue it? Where doth the Scripture teach it? will they haue us take it on their bare vvord, and be­leeue that their sayings are Oracles? Or vvill they be wiser and more righteous then God himself:2 Kin. 9, 6. & 13, 22, 23. Hos 4, 6, 12. & 14, 1. A­mos 7, 2, 5, 15. Mic. 6, 2, 3, &c. with Lev. 26, 25. vvho 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 shewed them many favours: and bare vvith them a long time, and aftervvard avenged the quarrell of his covenant upon them, as he had spoken long before? The historie of the [Page 40] Scriptures, & books of the Prophets, make this matter so plaine, as there is scant any chapter at all, that doeth not manifest these things, and con­vince their errour. Some particulars I haue shewed heretoforeAdvert. p. 59 — 63. other­where, and shall novv treat of it further hereafter, in answer of another objection here follovving thereabout.

12. In the meane time, vvhat will they saye to the circumcision of Iudah in their estate of apostasie: vvhen they fell into most wicked Idolatrie: and that not onely of Israels, but euen of the heathens, besides all that they had of their owne most sinfully vvithall. Was Circumcision novv also a­mong them, none of Gods ordinance, but an Idoll? vvas it not the true sacrament of circumcision, but a false and lying signe, a detestable & cur­sed sacrament, unto them, in that estate? Were not they now stil the peo­ple of God? Or had God broken his covenant vvith 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 signes and sacraments, true signes and sacraments still unto them on the Lords behalf; though they vvere become lyers and idolaters themselues? Doth God cease to be true, if man become a lyer? God forbid. Rom. 3, 3, 4.

13. Or haue the Gates of hell more prevayled against the Christian church since Christs comming, then they did or could against the church of the Ievves before his comming in the flesh? Mat. 16, 18. Did not God when once he had giuen his signe of Circumcision, so continue it still through all generations untill the comming of Christ: notwithstanding al the apostasie both of Judah and Israell, that then fel out sundry times? And hath not the Lord done likewise hitherto, and vvill so doe unto the end. concerning the signe of Baptisme, in the Christian church, notwithstand­ing the apostasies and iniquities fallen out therein? If not, how then also and vvhere, hath the sacrament of baptisme ben continued and derived unto these men them selues, from Christ and his Apostles, unto this day? as I noted here before also to be observed. Or is one and the same ba­ptisme, in one and the same Church, an Idol and lying signe unto some; and the ordinance of God, & a true signe unto others, that doe there re­ceiue it? And this also in their infancy? Or when they come to yeeres, can they make that which is an Idol and a lying signe (which is meer va­nity and of the divell) novv to be unto them the holy ordinance & true signe of the Lord, vvhich he hath giuen and instituted in his church? Ey­ther therefore it must be acknovvledged to be Gods ordinance and his true signe (though corruptly ministred and abused) or if it be an Idol & lying signe, it is to be rejected, & another baptisme to be obteyned, that is appointed and approved of the Lord. Halting betvveen two opinions pleaseth not God. If it be an Idol and lying signe, it is not the Lords: And if it be the Lords (as vve haue shewed it to be) then it is no idoll or lying signe, but Gods ordinance and true signe, still continued in their corrupt estate and ministration.

14. Neyther doth this hinder, but that in any churches (whether sincere [Page 41] or apostate) yea in the best that are or ever were, the ordinances of God may become unprofitable unto men by their owne sinnes, 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 baptisme therfore in like sort, being novv come in the place thereof. But shall we therefore say, that circumcision, or baptisme, or any other constitutions of God in such Churches unto such persons, are not the Lords ordinances, nor his true signes and sacraments, but Idols and lying signes, detestable and accursed sacraments and constitutions? Take an other instance in the Lords supper. Was the Lords table in the church of Corinth, a table of Divels? or the Lords supper an Idol, and a lying signe and detestable sacrament, to such as eat it unvvorthily? Or vvas it not in deed the Lords ordinance, & his holy Sacrament unto thē, 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 becomming guiltie of the body and blood of the Lord: & by the Lords severe chastising of them for this cause. 1 Cor. 11, 27 — 30. Which hovv should it be, if it were not the Lords ordinance unto them, vvhich he had giuen to his church & people? Doth the Scripture so speak of Idols and lying signes any where? Or doth the Lord so punish the neglect or contempt of them? Nay on the contrarie, the Lord severely punisheth the regarding and reteyning of Idols: & the Scripture speaking of them, termeth and esteemeth them to beSee M. A [...]nsw. Arrow a­gainst Ido­latrie, pag. 13, & 14. things of naught, as it were filths, doung or excrements, lothsome things or detestable, and abo­minations, vanities, lyes, unprofitable, false-vanities, leasings, and vaine-iniquitie, &c. 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.

ANSWER.

What notable shifts, errors, contradictions, abuse of Scriptures, vayne distinctions, and odious assertions are here couched together? And hovv many in a fevv lynes? Which is the more to be observed, because that novv after the trueth herein manifested, these things are by vvay of op­position advisedly set downe and published, for the more colouring and defence of the former assertions. So as though for the substance thereof, they agree vvith the former, yet considering the time of the writing and maner of dealing hereabout, they are the more to be regarded & insisted upon. But to speak at large of every particular, vvould be long: they are so very many. I wil therefore giue short instances of each sort: by vvhich the Reader may better discerne, vvhat great abuse and iniquitie there is in such maner of pleas and treatises, how ever covered vvith fair shewes and pretences: which are to common with these and such like Opposites.

ANSWER.

Very erroneous and ungodly assertions are here againe: & such as are directly contrary to the Scriptures, in the true meaning & intendement thereof. For the Lord was yet stil their God, & they his people & church, both in the account of the Lord himself and of his holy Prophets: asAdvert. p. 59 — 63. in another treatise I haue shewed heretofore. Which being still so errone­ously denyed, and colourably oppugned by them, I will therefore novv againe insist hereupon. And that also the more largely, considering the waight of the matter, and their abuse of the Scriptures about it. Yet will I but treat of some speciall particulars, of the exceeding many testimo­nies of Scripture, and reasons that might from thence be deduced about this matter.

1. The Prophet that annoynted Iehu King over Israell, spake thus un­to him, in the Name of the Lord,2 Kin. 9, 6. &c. Thus saith the Lord God of Israell, I haue annoynted thee King over the people of the Lord, euen over Israell, &c. 2 King. 9, 6. Where first obserue, that there vvas almost an hundred yeeres, & in that timeIerobo­am, Nadab Baasha, E­lah, Zimri, Tibn [...], Om­ri, Ahab, Abaziah, Iehoram, Iehu. tenne kings, from the defection of Ieroboam the sonne of Nebat (who set up the calues) unto Iehu now anointed to reigne over Israel. Al 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 appeare, I vvould aske of these Opposites, first, whether this Pro­phet spake trueth or falsehood, vvhen now he said, Thus saith the Lord God of Israell? Secondly, whether the Lord himself spake trueth or falsehood, when he said to Iehu by the Prophet, I haue anoynted thee King over the people of the Lord, over Israell? And thirdly, vvhether Iehu was anoynted a true King in deed (and not supposedly onely) over Israel the people of the Lord? Fourthly, let us cōpare herewith the like speach of the Lords concerning David, vvhen he saidChro. 6, 5 6. with 2 Sam. 5, 2. & 2 Kin. 20, 5. I haue chosen David to be a ruler over my people Israell 2 Chron. 6, 5, 6. And vvas not this so in trueth and in deed? Finally, marke [Page 59] that in this speach,Gen. 17, 7 Esa. 63, 19 the vvords of the covenant are still reteyned and ex­pressely used, vvhen the Prophet saith not onely, The Lord, but The Lord God of Israell, and againe, the people of the Lord, euen Israell. Now if the Lord and his Prophet spake the trueth as the thing was in deed, then these Oppo­sites teach falsehood: and so if the Scripture be true, their vvritings and assertions are false. Yea they deale farre worse then the Captaynes that vvere then vvith Iehu, who (how ever in a svvaggering veyne they called the Prophet2 King. 9, 11. a mad fellowe, afore they knevv vvhy he came to Iehu, yet) vvhen they knevv the man & the matter, they presently shevved by their deeds and words, that they esteemed his message, as the vvord and work of the Lord; and himself, as the Lords Prophet, and not as a mad fellow: much lesse as a false fellow, that spake leasing of the Lord and of Israell, or any othervvise then as the case then stood in deede and in truth. 2 Kin. 9, 1 — 13. with 1 King. 19, 15, 16. This dealing of those Captaines, vvill rise up in judgment against these men: if still they goe on in despising the word of God, and reviling his servants, & will not upon knowledge of the will of God shewed unto them, yeild thereunto: as these Israelites (now in apostasie) did in the matter aforesaid. Which I note the rather, because2 Kin. 9, 6. this Scripture (with some other) hath benAdver. pag. 59. shewed them heretofore: and yet they cease not, but set thēselues purposely to oppugne us herein.

Now to proceed, after Iehues time also, the Scripture sheweth, that when Hazael king of Syria had oppressed Israel al the daies of Jehoahaz (the sonne of Iehu)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, neyther cast he thē frō his presence as yet. where marke 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, vvherein he had promised to be not onely their God, but the God also of their seed after thē. Gen. 17, 7. Secondly, that God had not cast them from his presence as yet. And this was aboue an hundred yeres after the time of Ieroboam the sonne of Nebat, as the historie sheweth. So as this Scripture alone sufficiently declareth, that Is­raell vvas yet still under the covenant of the Lord: and that both in the Lords own account, and in the estimation of the Prophets that recorded these things.

Moreover, the Scripture recordeth, that2 King. 14, 23, 25. Jeroboam the sonne of Ioash (the thirteenth king from Ieroboam the sonne of Nebat that made the calues) restored the coast of Israell from the entring in of Hamath, unto the sea of the plaine, ac­cording to the word of the Lord God of Israells which he spake by the hand of his ser­vant Ionah, the sonne of Amittai the Prophet. Where againe obserue those termes, the word of the Lord God of Israell, vvhich he spake by his servant Ionah the Prophet. Was this then the vvord of a supposed Lord God of Israel, or of him that vvas in deed and in trueth the Lord God of Israel? Was Ionah the servant and Prophet of an imaginarie God, or of him that was indeed (both in the Lords account, and in his owne persvvasion) the Lord God of Israell? Or was it any other God then this, to whom Ionah prayed in his [Page 60] distres when he saith he prayed to the Lord his God &c. Jon. 2, 1 — 9 Or did he pray to any other God, then the onely true God, that was the God of Israel, by his covenant of grace made vvith the Fathers? 2 Kin. 13, 23.

Many the like sayings might be produced out of the historie of Israell, and books of the Prophets: which were long to note and urge in parti­cular: & there vvill be occasion to speak more hereafter about this mat­ter. Here therefore I vvill but cite some places, vvhich the Reader may turne unto, and obserue, about the point in hand, 1 King. 14, 7, 13. & 16, 33. and 17, 1, 12, 14, 18, 20. 2 King. 5, 15, 17. 2 Chron. 30, 6 — 9. Hos. 4, 6, 8, 12. and 5, 4. and 12, 8, 9. and 13.4, 5, 13, 16. and 14, 1. Amos 7, 15, 17. and 9, 10. Mich. 2, 3 — 9. with 1, 1. and Amos 3, 1. and 8, 2. Where the Prophets expressely call and with a joint consent account Israell in their defection (as they did Iudah also in their apostasie) to be the people of the Lord, and the Lord to be their God: and this also in deed and in trueth, as the places themselues and the matters spoken off, with the circumstances thereabout, doe plainely ma­nifest. And that these termes (Thy God, and my People, and the like) so often used, both touching Israell and Iudah, are termes and notes of the cove­nant, is so evident throughout the Scriptures, as it is straunge that any should offer to denye it. For vvhich see, Gen. 17, 7. Exo. 3, 15, 16, 18. and 6, 7. Lev. 2, 13. Num. 10, 9, 10. Deut. 1, 21. and 4, 23, 24. and 7, 16. and 8, 2. & 26, 17, 18, 19. and 29, 10— 15. 1 King. 14, 7, 13. 2 King. 20, 5. with 1 Chron. 11, 2. and 2 Chro. 6, 5, 6. and 20, 7. and 36, 16. Neh. 1, 10. Esa. 35, 2, 4. and 37, 16, 21. Jer. 2, 13, 17. & 7, 28. and 19, 3. and 23, 2. and 28, 14. and 29, 4. &c. Ezech. 13, 10, 18. Hos. 2, 23. Mich. 6, 3, 5. Zach. 2, 11. and 13, 9. Joh. 20, 17. Act. 3, 22, 25. Rom. 9, 25, 26. & 11, 1, 2. 2 Cor. 6, 16. Heb. 4, 9. and 8, 10. and 10, 30. and 11, 25. 1 Pet. 2, 10. Rev. 4, 11. and 5, 10. and 7, 3, 10, 12. and 12, 10. and 18, 4. and 21.3..

2. Otherwise the tribe of Iudah (vvhich is also called the people of the Lord, and God said to be their God) vvhen they2 Kin. 21 22. & 22. 17. 2 Chr. 12, 1, 5. & 21, 10, 11. & 24, 20.24. Esa. 1, 4, 21. Ier. 1 16. & 2, 13. &c. forsook the Lord, and be­came Apostates and Idolaters, & committed other notorious sinnes be­sides, and that in such sort,Ezec. 16.2.51. & 23, 2 — 11. &c. as they justified Israel and became more corrupt then shee (for which the Lord punished them seveerely, & cast them out of his land into captivitie in Babylon) should not indeed and in trueth be ac­counted the people & church of God. Neither should those termes, (My people, Thy God, and the like, spoken concerning them by the Prophets, in such estate) imply and teach us, that yet notwithstanding they were then still under the covenant of God, and so both by the Lord himself and by his Prophets esteemed to be his church and people. Jer. 2, 11, 13, 17, 31, 32. and 3, 20, 21. and 4, 11, 22. and 5, 31. and 6, 14, 27. and 7, 2.— 12 — 28. and 8, 7, 19, 21, 22. & 15, 6, 7. & 18, 15. and 23, 2, 13, 22, 27, 32. and 28, 14. and 29, 4, 8. &c. Ezech. 13, 10, 18. with 8, & 9, & 10, & 11 chap. and 16 ch. and 23 ch. Obad. ver. 12 & 13. Micah. 1, 9. and 2, 3, 5, 7, 8, 9. and 3, 3, 5. and 6, 3, 5, 8. & 7, 10, 14. Zeph. 2, 7. and 3, 2.

3. And if we look to former times, the children of Israel (all the tribes of old, both Iudah and Israel together) in the times of the Iudges, &c. should not be the people and church of God: if the exceptions aforesaid [Page 61] were of vvaight. For they also then forsook the Lord, and fell into defe­ction, and became great idolaters: & vvere for that & other their sinnes often and sore punished of the Lord. As in the book of Iudges may be seen. Iudg. 2, 11, 12, 13, 19. and 3, 5, 6, 7. and 6, 1, 10, 25 — 30. and 8, 27. & 10, 6. & 17 chap. & 18, 30, 31. with 1 Sam. 7, 3, 4. & 12, 9, 10. & Psa. 78, 56, 57, 58, 59. &c. and 106, 34 — 39, &c. 1 Kin. 11, 33. Besides that Ezekiel and others note the like also concerning them, when they were in Egypt; in the wildernes; and in the land of Canaan. Ezec. 20, 7, 8, 9, 10— 27. &c. & 23, 2, 3, &c. Amos 5, 2 [...], 26, 27. with Act. 7, 38 — 43.

4. But to insist on the tenne tribes more particularly, & yet further to obserue some moe things out of the Prophets and other Scriptures con­cerning them: let us first of al remember, that the Lord vvhen he brought Israell out of Egypt, and gaue them his Lavv, spake these vvords & said, I am the Lord thy God, vvhich haue brought thee out of the land of Egypt, Exo. 20, 1, 2, 3, &c. out of the house of bondage: Thou shalt haue no other Gods before me, &c. This I suppose they will not deny to be spoken by the Lord to his church and people indeed and in truth. Now Hoseah the Prophet in his time (about two hun­dred yeares after Ieroboam the sonne of Nebat had set up the calues at Dan & Be­thell, and caused Israel to sinne) speaking unto Ephraim, who had novv ben 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 knovv no God but me. &c. Hos. 13, 4. vvith v. 1, 2, 3. Where obserue, that inExo. 20, 2 Hos. 13, 4. in both places, the words of the covenant are used, and in the same termes, I am the Lord thy God, &c. Which shevveth plainely, that they vvere 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 theHos. 13, 4 same Scripture appeareth also, that they were accounted now still not onely the Lords people, but euen as the same people of Is­raell, whom the Lord brought out of Egypt: notwithstanding that they lived now so many generations after, and had gone through so many chaunges of their estate, and were also fallen into great defection, & had so long continued in that apostasie: & vvere not yet cast out of the land of Canaan, &c. Which appeareth yet further, by the next vvords in the same place, where the Lord also sayth,Hos. 13, 5 6. I did knovv thee in the vvildernes. &c. And, According to their pasture (speaking of the land of Canaan) so vvere they filled. Hos. 13, 6. and by divers other like speaches of the Prophets: which vvere long to insist upon in particular: as namely, when the Prophets say,Hos. 10, 9. and 9, 9. they had sinned from the dayes of Gibeah (which vvasIud. 19. &c. in the time of the Iudges) andHos. 13, 10, 11, 12. with 1 Sā 8. &c. from the dayes of King Saul: and had yet still ben partakers of Gods mercies:Hos. 11, 1 — 4. with 13, 4, 5. from the comming out of Egypt, vvhence he brought them and guy­ded and fed them in the vvildernes: yea, euenHos. 11, 1 — 4. with 13, 4, 5. from the birth of Iacob, Hos. 12, 3, 4, 5, 9, 10 11, 12. &c & the Lords speaking vvith him at Gen. 3 [...] 6-11. &c. Bethell: Whereabout those words of the Prophet are remarkable, The Lord found Jacob in Bethell, and there he spake vvith us. With us, saith the Prophet Hosea, speaking of Israell and himself together, now at that time. Hos. 12, 4. The like testimonies may be observed also in other of [Page 62] the Prophets: as in Amos 2, 6, 8, 9, 10, &c. and 3, 1, 2. and 9, 7. with 6, 8, and 8, 7. and Mich. 2, 7. and 6, 2 — 5. compared with Ier. 2, 6. &c. By all vvhich appea­reth how the Prophets esteemed them stil to be the Lords people, whom he brought out of Egypt, and to be under his covenant, &c.

6. Moreover, the land (where Israell novv dwelt in Canaan) wasHos. 9, 3 the Lords land: like as was that of Iudah also, Ioel 1, 6, 7. In respect whereof, the land of other nations, as of Assyria and the like, was a polluted land: whi­ther to be driuen, and there to dye, was also threatned as a punishment. Amos 7, 17. vvhereas Israell was not yet driuen out of the Lords land (and so had not yet a bill of divorement) when Hoseah and Amos prophecied. 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. vvith 2 King. 13, 23. All which shevveth, hovv they were still the Lords people, and under the Lords covenant made with A­braham, Isaac, and Iacob, as is expressely mentioned, 2 King. 13, 23. & how greatly therefore they erre, vvho doe not (in this behalf) make other or better account of Israell in their defection, then of the heathen nati­ons, &c. Of which more hereafter.

8. To the same purpose may be noted, how the Lord blameth Israell, for not observingAmos 8, 2 — 5, &c. the New moones and Sabbaths, as they should: Which were ordinances of the church of God: & for vvhich the heathen nations are never blamed. Which also were part of the partition vvall then standing betvveen the Iewes & Gentiles: and plainly sheweth, 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 Prophets rebuke Israell, aswell as Iudah, for making covenants with the Assyrians and Egyptians, relying on them, and seeking help at their hands, & not of the Lord, in their distresse. 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. Ier. 2, 36. &c. and with Deut. 7, 1, 2. &c.

10. Also, in that they reckon it among the sinnes of Israell, thatHos. 5.7. and 7, 8. they begate straunge children, being mixed in mariage with the people of other natiōs. Like as it is reckoned among the sinnes of the Israelites generally, Judg. 3, 5, 6. with Psal. 106, 34, 35. and of Iudah 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, &c. Which could not so haue ben to Israell, as it was to Iudah, had they not ben now still the people of God, and under his covenant, as Iudah vvas: notwithstanding this and their other manifold iniquities, so much and sharpely 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 themselues in mariages & covenants with other people, for begetting strange children, for seeking help at their hands, &c. So as these things also shevv Israell still to be the people and church of God, to whom these lawes vvere giuen, and of vvhom was required obedience thereunto (for not marying and covenanting in such sort with the hea­then [Page 63] of other nations) together with the rest of the lawes of God. Exod. 34, 15, 16. Deut. 7, 1 — 6, &c. with 1 King. 11, 1, 2. and Hos. 5, 7. and 7, 8..

11. And generally, thatHos. 8.12. the Lord wrote unto them the great things of his law. Which he shewed not to other nations, as he did to Israell, to whom he gaue his statutes and judgments. Psal. 103, 7. and 147, 19, 20. with Deu. 4, 5 — 8.

12. Also, thatAmo. 2, 6, 7. the Name of God is said to be profaned by Israel, aswel as by Iudah: whō these men themselues (I think) wil not deny to be the church and people of God, remayning then still under his covenant, &c. 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 sonne (though an unwise sonne) being novv in defection: And Israell isHos. 8, 1, 2. Amo. 3 1. the house and familie of the Lord: & together with Iudah is so called. Amos 3, 1, 2. with 2, 4, 6. Hos. 8, 1. and 9, 15. Which terme also is attributed to the churches of the Christians, the churches of God novv in the time of the Gospell. 1 Tim. 3, 15. 2 Tim. 2, 20. Luk. 12, 42.

14. And when a vision of judgmentAmo. T [...] 1 — 5. upon Israel was shevved to Amos the Prophet, he prayeth for them, as being now stilSo Da­naeus, Cal­vine and others ex­pound and understand it. the people & church of God, and under the covenant of the Lord, vvhen he saith, O Lord God forgiue, I beseech thee, by whom shall Iacob arise? for he is small. Amos 7, 2. And a­gaine, vvhen another like vision was shewed him, O Lord God cease, I beseech thee, by whom shall Iacob arise? for he is small. ver. 5. Where the Prophet, in his prayer to God for Israel, useth tvvo reasons of waight, implying so much. First, when he calleth this people Iacob; not Edom, Moab, Ammon, Ashur, Cush or the like, that were straungers from the promise & covenant of God: but purposely termeth them Iacob, as being the children of Iacob, of his seed and familie, and therefore the chosen and adopted people of God, vvhom he loved and took into covenant, and to vvhom he promised and shewed mercy, &c. 2 King. 13, 23. vvith Mal. 1, 2. Amos 8, 7. vvith Psal. 47, 4, 9. and 14.7. and 83, 3 — 8. Ier. 2, 4. Hos. 12, 2 — 12. &c. Secondly, vvhen he alled­geth that Jacob (this people) vvas small, having ben sore afflicted, & almost vvorne 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 othervvhere in the historie: so that (although their sinnes deserved Gods chastisement, in respect of themselues, yet) novv the Prophet vvas earnest vvith the Lord, that he vvould remember Iacob (this people of his) in mercie, and not ut­terly consume them: but novv the more to pitty them and shevv them mercy, vvhen they vvere become small, & brought so low. And thus much is acknovvledged by these men themselues othervvhere: Annot. o [...] Psal. 14, 7. where David saying, When the Lord returneth the captivitie of his people [...]aacob shalbe glad, Israel shal rejoice: the note is thus vvord for vvord: Iaacob, Israel] that is, Gods people, the posteritie of Jaacob, vvho also vvas called Israell: (So Aaron is put for his posteritie, the Aaronites, 1 Chron. 12, 27. and 27, 12. and David for his children, 1 Chron. 14, 31.) Jaacob is a name that noteth infirmitie, &c. But to returne 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 [Page 64] Iudah, Psal. 79, 6, 7, 8. &c. and in more generall termes, touching all Israell joyntly, long before, in Moses time, Psal. 90, 13. So as these prayers of A­mos for Israell in defection, are the more to be noted, both for that they agree vvith the like prayers made othervvhere for Iudah (vvhom these men themselues vvil acknovvledge to be the people and church of God, notvvithstanding they also forsook the Lord, and fell often into idolatrie, and other great iniquities:) and because the Prophet thus prayeth for Is­rael againe and againe, tvvise using and as it vvere urging these reasons to the Lord; vvho both the times heard, & yeelded to these his requests, concerning them. Amos 7, 2 — 6. vvith 1, 1. and 2 King. 14, 26, 27.

15. Yea vvhen aftervvard the Lord gaue Israell into the hands of the Assyrians for their sinnes, yet he so regarded them, asIer. 50.17.18. he punished the King of Assyria that devoured Israell: like as he punished the king of Babylon, that brake the bones of Judah, vvhom likevvise for their sinnes the Lord gaue into the hands of the Babylonians. And both to Israel & Iudah, he promised mercy & forgiuenes of sinne, to the remnant of both of them (not of Iudah one­ly, but of Israell also) whom he vvould reserue. Ier. 50, 17 — 20. Eyther there­fore let them deny Iudah then to haue ben the church & people of God, or let them also yeild it unto Israell: seeing both fell into defection from the Lord, and both vvere 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 vvhich, together vvith the Scripture a­foresaid, see also 1 Chron. 9, 1, 2, 3. Esa. 17, 3 — 6. Ier. 50, 1 — 4. Hos. 1, and 2, and 3 ch. &c. 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. vvith 8, 13.

16. Finally, so long as Israell dvvelt in the land of Canaan (vvhich vvas the Land of Promise) and there enjoyed their ovvne policie (civill & ec­clesiasticall) among themselues, though extreemely corrupted and adul­terate: so long also as the Lord was pleading with them by his Prophets, calling them to repentance, denouncing against them his judgments for their sinnes, &c. so long Ephraim (the tenne tribes figuratiuely so called) ceased not to be a people; Esa. 7, 8. vvith Deu. 32, 21.21. Rom. 20.19. and the children of Israell vvere novv beloved of the Lord, though as touching themselues they were in apostasie and idolatrie: Euen like as a womā vvho is beloved of her friend or husband, though shee her self be an adulteresse: As the Scripture plainely teacheth. Esa. 7.8. and Hos. 3, 1 — 4. with 1, 2 — 9. and 2, 1, 2. &c. 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. &c. vvith 2 Kin. 9.6. and 13, 23. and the other Scriptures here before alledged concerning their estate.

Many other testimonies and arguments might be alledged to this pur­pose, out of the Prophets and historie of the Scriptures, to shevv the er­rour and falsehood of the aforesaid assertions, touching Israell, &c. But these for the present may suffice. Novv to come to the Scriptures vvhich are here alledged by themselues) more particularly: although their ab­use thereof may sufficiently appeare by that vvhich hath ben said, yet for more clearing of the matter, let us novv also insist upon those places, [Page 65] vvhich (to beare out the former assertions) they haue here thus purpose­ [...]y and particularly joyned together themselues.

ANSWER

Will these men still darken counsell by words vvithout knowledge? vvill they never make an end of multiplying their shifts and evasions, er­rours and false doctrines, abuse of the Word and Scriptures of God, &c.

ANSWER.

1. Nay. the same Prophets that acknovvledged them to be the people of the Lord: yet taught all to leaue and forsake their sinfull estate & false vvorship, vvhereinto they vvere fallen: being novv become idolaters, a­postates, schismaticks, that had divided themselues from Iudah, &c. 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. Euen in Iudah also it may be observed, that both in the time of Ma­nasseh, vvhen he set up a grauen image in the Temple of God, and caused Iudah to sinne vvith his idols; as also in the dayes of Iehojakim: & long after in the time of the Machabees, vvhen Antiochus set up his idoll and other profanations in the Lords sanctuarie: then the faithfull & syncere vvorshippers of God, refused to communicate vvith them in their idola­trie, and chose rather to suffer affliction, and death it self: so as Ierusalem vvas filled vvith innocent blood. 2 King. 21, 1 — 16. and 23, 36, 37. and 24, 3. 4. Dan. 11, 31, 32, 33. with 1 Machab. 1 ch. and 2 Mach. 6, & 7 ch. and Heb. 11, 35, 36, 37, 38. Yet was Iudah still acknowledged by the Prophets to be the church and people of God: as hath ben shewed here before, and may be seen throughout the historie and their Prophecies.

3. And when Esay vvas enjoyned by the Lord, (in Ahaz dayes) to bynd up the Testimonie, and scale the Law among his disciples: so keeping it from the wicked and perverse, that stubburnely despised the word of God, & com­municating it onely with the godly: Esa. 8, 16. with 7, 1. 2 Chron. 28, chapt. yet euen then also he acknovvledgeth them to be the house of Jacob, from whom the Lord hid his face: and the people of God, that should seek unto him, & to his law & testimonie. Esa. 8, 17, 19, 20. with 1, 3. and 3, 15. & 10, 2, 24.

4. The Prophet Amos also, (teaching the people to avoyd al places & assemblies of idolatrie and false vvorship) did not onely teach them not to seek Bethel, nor to enter into Gilgal, (which vvere places in Israel) but taught them also not to passe over to Beershebah; (vvhich was1 Kin. 19 3. a city in Iudah) Amo. 5, 5. Yet did he acknovvledge them to be the familie of Israell, which God brought out of Egypt; and the people of God; euen Jacob, the Lords covenanted people, &c. (as I haue shevved more largelyPag. 62, 83. here before) Amo. 3, 1, 2. & 5, 1. and 7, 2, 5, 15. So vvhether it be Iudah or Israel (& consequently other Churches, better or worse) they may be acknovvledged for the churches and people of God; and yet must be left, vvhen they stand in apostasie, schisme, idolatrie, &c. and not be communicated vvithall in such sinfull estate and transgression.

[Page 117]5. Here therefore is to be observed, that as they are the church and people of God, none are to leaue or refuse communion with them: but onely as they stand in apostasy, schisme, false vvorship, &c. Neyther Israel nor Iudah might be left, nor the Temple in Ierusalem, as they were the people and Temple of God, but as Ieroboam caused Israell to sinne, setting up the calues at Dan and Bethell, &c. & as Manasseh polluted the house of God and caused Iudah to sinne vvith his idols, & Antiochus pro­faned the Sanctuarie, and compelled the Iewes to transgresse the Law of God, &c. Yea euen touching the Church of Rome also in particular, vve neyther doe nor may leaue it, as it is the Temple and church of God; but as Antichrist sitteth therein, opposing and exalting himself aboue all that is called God or that is divine, polluting the Temple and vvorship of God, &c. Rom. 1, 7, &c. compared with 2 Thes. 2, 4. and Rev 11, 1, 2, 3. &c, Which being observed, vve doe and may (yea and ought to) acknovvledge & re­teyn any doctrine of trueth & ordinances of God stil had among them: and yet are bound to leaue their corrupt and sinfull estate; and in obe­dience to God, according to his word, to returne to the auncient estate of that and the other primitiue churches, as they vvere planted by the Apostles in the fayth and order of Christ. Rev. 14, 9 — 12. and 18, 4. and 22, 14. with Jer. 6, 16. and 18, 15. Song. 1, 7, 8.

6. Moreover it is vvell known, that among such as doe much urge this objection, there are some vvho haue left the French reformed Church in Amst. for some things now had & continued in that church. Whereupon it will necessarily follow, that eyther they hold a true church may be left, for some things had among them, and yet be held to be the Church of God notwithstanding: or els that they hold not the French church afore­said to be the church of God, in their estate. Let them novv tel vvhether.

7. It is also Popish to hold, that the church cannot erre; And Anaba­ptisticall to think, that when a church so erreth as it falleth into idolatry, apostasie, or the like transgressions, then they cease to be the church and people of God any longer; and very Popish again & in deed irreligious, under the title of the church of God, to urge all eyther to walk as them­selues doe (what ever transgressions they haue against the word of God) or els to account thē hereticks, schismaticks, seditious, singular, new fang­led, that refuse so to doe, endevouring to vvalk in the faith and order of Christ in all things, according to the word of God.

8. Whereupon it cometh to passe in this case, as heretofore it did, when that was counted heresy in the Apostles and primitiue Churches, which vvas not so in deed. Act. 24, 5, 14. So now at this day both by Papists and others that is often esteemed to be schisme, which in deed is not so. True it is, that schisme is very carefully & religiously to be avoyded, vvhether it be factious division in the Church, or scandalous departing from it 1 Cor. 11, 18, 19. Rom. 16, 17. Heb. 10, 25. Iude v. 11, & 16, & 19. God hath set an order in his church, and appointed bounds and limits, which none [...]hould transgresse. Col, 2, 5. 1 Cor. 14, 33 — 40. 1 Thes. 5, 14. Iude ver. 19. with [Page 118] Psal. 17, 4. Schismes and divisions, hatred and variance, emulations and vvrath, strife and envyings are among the works of the flesh: of vvhich the Apostle teacheth, that they vvhich doe such things, shall not inherit the kingdome of God. 1 Cor. 3, 3, 4. Gal. 5, 19, 20, 21. But on the other hand, syncere obedience unto God, and an holy keeping of the fayth, worship, & order, which he hath once giuen unto his church, is very carefully also to be reteyned, and religiously to be performed: notwithstanding the prohibition or opposition of any Princes, Prelates, people, churches, or other persons vvhosoever. For the Lord hath promised to shevv mercy to those that loue him, and keep his commandements; and threatned to visit the iniquitie of such as hate him, and follow their ovvne inventions & misconceived courses, in his vvorship & service, &c. Exo. 20, 4, 5, 6. Lev. 10 chap. Numb. 16 ch. Esa. 29, 13, 14. and 65, 2 — 7. Jer. 6, 14 — 17. and 18, 15. Mat. 15, 7, 8, 9. and 28, 20. Col. 2, 5. 1 Tim. 6, 13, 14. Iude v. 3 — 23. Rev. 2, 10, 24, 25, 26. and 14, 12. and 22, 14, 18, 19.

But here it will be demaunded, when & how we may knovv the estate of any church or churches to be such, as we may leaue it, or not. Touch­ing vvhich question although I had rather heare & learne of others, then set dovvne myne ovvn mynd: specially considering vvhat Opposites I haue of sundry sorts, and vvhat great difficulties and waighty consequen­ces, doe follovv about this matter every way: Yet being desirous that the trueth and vvill of God herein, may (vvhat in us is) be found out and observed: I am not unvvilling to note downe some fevv things, that I haue 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 withall to be further or otherwise observed, as shalbe found to be most according to God and godlynes.

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 ecclesiasticall estate) immediately under Iesus Christ: as did each of the churches of Asia, with the Angels thereof, and all the other Primi­tiue Churches planted by the Apostles, &c. 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. &c.

2. If they also haue and reteyne povver vvithin themselues, to redresse any errour or corruption, and to receiue any truth of God, as it shalbe revealed unto them, and they perswaded thereof, by the vvord 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 owne persons, to any thing wherein they should sinne and trans­gresse the lavv of God: but be left free for themselues and their owne practise, to keep the lavves and ordinances of God, according to their places and occasions. As may be seen in the church of the Iewes (where­in vvere corruptions sundry times and of sundry sorts:) vvhere yet the Prophets, and other godly persons in divers ages, and Christ himself, & [Page 119] his disciples thus lived among thē.See 1 Kin. 14, 21-24. and 15, 1, 2, 3. &c. with 2 Chron. 12. & 13. and 14 ch. &c. For vvhich see the historie and estate of the Iewes, in the time of the Judges, and of Rehoboam, Abiiah, &c. Also Esa. 1, 1. &c. Ier. 1, 1, 2, 3. &c. Ezech. 1, and 2, and 3, and 16. and 20 ch. &c. Dan. 1, 1, 8. and 9, 23. Mic. 1, 1, 11. &c. Zeph. 1, 1, &c. Hag. 1, 1, &c. Zach. 1, 1. &c. Mal. 1, 1. &c. with the historie 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 doe not obstinately refuse the truth & way God whē it is manifested unto them: perversely withstanding it themselues; spea­king evil thereof before others; reviling & persecuting such as teach or receiue it, &c. As may be seen in the said Church and Synagogues of the Ievves, vvhich were not left, untill they came to this untoward and per­verse estate and condition. For which see the historie of the Euangelists, 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. &c.

But if any churches fall into apostasie, and become so degenerate, as they & their Pastors come to stand under an Antichristian hierarchie, or popular anarchie: and reteyne not power vvithin themselues, according to the word of God to receiue any trueth shewed unto them, and to re­dresse any error or corruption arising among them: but that the ministers and members are urged in their ovvn persons to such actions and duties as they cannot performe without sinne; neyther can be suffred to keepe vvhatsoever Christ hath commaunded them: but must hold such a faith, performe such a worship, obserue such an order, as is prescribed or al­lowed by Princes, Prelates, people, &c. that now any vvho knowe the trueth and discern the corruptions of such churches, should still remaine Ministers or members thereof in such estate, and so liue and dye: I wish that such as are thus mynded or inclining this vvay, vvould plainely set downe their opinions and reasons from the Word of God, concerning this matter. Or if they like not of this maner of propounding of it, as here I haue done: that themselues vvould distinctly set down their owne opinions hereabout, alvvaies 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: novv I proceed to the next and last concerning these matters.

ANSWER.

This objection is of much like sort with those which we had before touching Israell, and the circumcision thereof: Whereunto therefore like ansvver may be giuen in sundry respects: so as the former answers and reasons (many of them) may hither likewise be referred. Neyther the things onely that are spoken of Israel, but those also vvhich concerne Iu­dah, in her apostasie and defection: whereunto the estate of the Christian apostate church may fitly haue reference, in divers respects. Which would be long to rehearse and insist upon in particular. The indifferent Reader vvill carefully obserue it. And the point it self is plaine ynough and undenyable, by the reference vvhich 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. &c. Yet considering the objecti­on here made, together with the continuall urging thereof; and how pi­teously the Anabaptists and others are by this meanes overcaried with prejudice, and drawen from the vvay of trueth to great error and iniqui­tie: I haue thought it not amisse to note also somevvhat hereabout.

And first (to speak of the church of Rome in particular) I pray all to take knowledge, that my mynd and desire in my self is (and, I trust, shal­be alway) to plead against the present estate of that church, and not for it: acknovvledging it to be fallen into most sinful and deep defection and a­postasie; and so to be a notorious harlot and idolatresse: vvhich all the people of God ought to forsake, and to vvitnesse the trueth thereagainst, euen unto death. Yet being also desirous (as I signified erewhile about an other matter) that in al these things the truth may be found out, what vve can; and fynding that the Prophets vvhich accountedEsa. 1, 21 Ier. 3, 3, 20 Eze. 16, 35 Hos. 2, 2, 5 Ierusalem & Israell to be harlots; and pronouncedEsa. 57.3 4, 5. Ier. 2 and 7, and 44 ch. Hos. 2, 4. and 4, 12. the children of Iudah and Israel to be the sonnes of the sorceresse, the seed of the adulterer, & vvhore, the children of trans­gression, a seed of falsehood; inflaming themselves vvith idols under every green tree; slay­ing the children in the valleyes; going a vvhoring from under their God. Yea,Ezec. 23 2 — 43. &c with 16, 2, 3 — 44. &c both of them (Aholah, and Aholibah, Israell and Iudah) to be the daughters of one mo­ther; who committed whoredomes in Egypt in their youth, and afterward in the land of Canaan grew old in adulteries; euen 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 womē that shed blood: because they were adulteresses, and blood was in their hands, &c. 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 soule; the virgin daughter of Zion; the children of Israell beloved of the Lord, as a vvoman that is beloved of her husband, though an adulteresse; the congregation of the Lord; the house of Israell, &c. 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, [Page 121] I haue thought it not amisse here also to obserue somevvhat 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 stirre up others (more able) seriously to consider of this mat­ter, for the further searching out and clearing of the truth therein; and because my self haue heretofore ben drawen to write somewhat of these things already. Which, together vvith that I shall here annex, I doe still leaue to be examined by the word of God. Neyther wil the searching of this matter proue unprofitable, if it be done religiously, but will be of good and necessarie 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 Baptisme had in the churches aforesaid thus. The Baptisme had in the church of Rome,I speake of the out­ward ba­ptisme it self: not of the additi­ons & cor­ruptions thereabout is the Lords baptisme, the signe & seale 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 baptisme, vvhich is from heauen, and not of men; that one Baptisme, which perteyneth to the body of Christ, Eph. 4, 4, 5. which the Lord hath giuen to his church, and not man: whereof a number of Martyrs and other Christians haue ben and yet are partakers; which such as leaue Antichrists corruptions, ought not to leaue and re­nounce, but still to reteyne it, as being the Lords; and such as wherevvith they may lavvfully come to the Lords supper; vvhereas no unbaptized person may eat thereof: (As I haue shevvedPap. 27, & 34. &c 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 postes & ordi­nances yet remaining in it, though mixed with their own inventions &c. And if the church of Rome be thus, then the church of England much more; which is already much purged (by the mercy of God) frō the apo­stasie, iniquitie, & abominations of the church of Rome. Otherwise also what vvill become of these men themselues: who eyther haue no other Baptisme, but that vvhich they had in the churches aforesaid: or if they take another unto themselues, run a vvhoring after their owne inventi­ons, vvithout any vvarrant of the word of God: as I haue shewed here before: pag. 27, &c.

2. If the churches of Rome and England be not under the covenant of God, but divorced from the Lord, &c. then is there no salvation for any in those churches. For out of the covenant of God there is no salvation. They vvhich haue not God, to be their God in Iesus Christ, cannot be sa­ved. And they vvhich are not under the covenant of God, haue not God to be their God in Iesus 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 themselues, great difference is to be observed. [Page 122] For the church of England, the case is far more evident, and vvithout al colour of question, seeing they doe freely and fully acknowledge justi­fication by faith onely in Iesus Christ, without any opinion of the merit of works, or intercession of Saints departed, &c. For the church of Rome there is farre more difficultie: where both the merit of works, & inter­cession of Saints, and the Popes pardons, & purgatorie, with many other notable errors are taught and defended. Yet considering that they pro­fesse and holdRhemes Annotat. upō 1 Tim. 2, 5. Christ by nature to be truely both God and man, to be that one eternall Priest and redeemer, which by his sacrifice and death upon the crosse hath re­conciled us to God, and payed his blood as a full and sufficient raunsome for all our sinnes, him­self without need of any redemption, never subject to possibility of sinning: againe, to be the sin­gular advocate and Patrone of mankind, that by himself alone and by his owne merites procu­reth all grace and mercy to mankind in the fight of his Father, none making any intercession for him, nor giueing any grace or force to his prayers, but he to al: none asking or obteyning eyther grace in this life, or glory in the next, but by him: Considering (I say) that thus they professe; although herevvith they haue many great errors and corru­ptions (as I noted before) by which they are generally seduced and per­verted: yet vvho dare say, but that God by this faith in Christ saveth some of them, who doe thus beleeue in simplicity, and heare not of their other opinions and courses to be errors and corruptions, nor resist the trueth vvhich God vouchsafeth to shew unto them. And of this mynd concer­ning them, I haue ben a long time, & haue by other occasionIn the Answer to M. Jacob: p. 13, and 47. &c. published it, almost tvventie yeeres since. And am the more confirmed in it, inas­much as some of them lay downe their liues and dye Martyrs in defence of the Christian faith (acknovvledging Iesus to be the Christ the sonne of God) against the Turks and Moores and such like enemies of Christian religion: besides that many of the Indians and other Pagans (with some Ievves) are by them converted & brought to the profession of Christian religion: among whom I doubt not but the Lord hath and saveth his; euen by that knovvledge & faith of Iesus Christ, which by their doctrine & preaching among them they are (through the mercy of God) brought unto. Yea and who can say, but that wheresoever the name of Christ is preached and called upon, the Lord saveth some, according to his owne gracious purpose and mercy in Christ Iesus: seeing that Iesus Christ is the vvay, the truth, and the life; and whosoever beleeveth in him shal not perish, but haue everlasting life. Joh. 3, 16, 17. and 6, 35. and 14, 6. Act. 8, 37. and 16, 30, 31. and 17, 2, 3, 4. and 18, 25 — 28. and 28, 14, 23, 24. Rom. 10, 9 — 13. Here also to the same purpose might be observed, that out of the Church there is no salvation: vvhich I suppuse themselues will not deny. And (that which is more) that the Lords constitutions cease not to be his ho­ly ordinances, though the people that enjoy them, should haue no be­nefit thereof to salvation, but use, or abuse them rather, to their owne greater condemnation. But omitting this, I proceed to other reasons, as follovveth.

3 It hath ben the great question between the Ievves and us, ever since the Apostles times, and still is, whether Iesus be the Christ that was pro­mised; [Page 123] and vvhether the Iewes, or Christians, novv be the church of God. Now also there are in the vvorld the Christians, the Ievves, the Turks, & Pagans. If then the question be asked, vvhich of these is the church of God at this day? should we not ansvver, The Christians: and among the Christians also comprise the churches aforesaid, for the reasons before specified.

4. Seeing baptisme is among Christians a visible signe of the visible Church of God, as circumcision vvas of old among the Ievves: hovv can vve soundly defend & reteyn the visible baptisme received in the church of Rome; and that also vvith reference to the circumcision received in the apostasies of Iudah and Israell: if vve doe not accordingly acknovv­ledge the Church of Rome, to be a visible church and the people of God, as Iudah and Israell vvas in their defection? (of which more in the next reason follovving.) A visible church, I say: though miserably corrupted, adulterate, and apostate, having Antichrist set therein: &c. Mat. 28, 18, 19. and Act. 2, 41, 47. with Gen. 17, 7 — 12. 1 Cor. 1, 13, 16. and 10, 1, 2. Col. 2, 11, 12. and 2 Thes. 2, 3, 4. with Dan. 11, 31, 36. &c.

5. When Ierusalem, the faithfull city, became an harlot; yet vvas it stil the citie of God. Esa. 1, 21. Jer. 2, 3, 13, 20, 21, 27. Ezec. 16, 2 — 35. &c. with Jer. 25, 18, 29. Dan. 9, 18, 19. and with Deut. 28.10. When Iudah fell into idolatrie, apostasie, and other notorious iniquity, yet was itNote the times, and read the histories of the judges and Kings, of Rehobo­am, Ahaz, Manasseh, Iehojakim, Zedekiah, &c. still the church and people of God; euen vvhen it had the transgressions and idolatries of Is­raell; the abominations of the heathen; as many Gods, as she had cities; the worship of Baal, and of all the host of heauen; building them high places, images, and groues in every high hill, and under every green tree; forsaking the Lord; and setting an image of jelousy (an idoll of abomina­tion) in the house of God, vvhere the Lord put his name; her children be­comming the sonnes of the sorceresse, the seed of the adulterer, and the vvhore, the children of defection, a seed of falsehood; and she her self so abominable, as she justified Samaria and Sodom through her impie­ties, &c. Iud. 2, 11, 12, 13, 19, 20. &c. 1 King. 14, 21 — 24. 2 King. 16, 10— 16. and 21, 2 — 9. and 23, 31 — 37. and 24 ch. 2 Chron. 12, 1, 5. and 28 ch. and 33, 1 — 10. and 36, 11 — 16. with Esa. 1, 3, 4. and 57, 3, 4, 5. Ier. 2, 11, 13, 27, 28. and 7, 2, 9, 17, 18. & 12, 7 — 10. and 24 ch. and 31, 21, 22. Ezec. 16. and 23 ch. Dan. 8, 10, 11, 12. Mic. 1, 1, 5, 9, 13. and 2, 5. and 2, 1, 3, 5. and 6, 2, 3. The like may be observed touching Israell in her apostasie and defection, as I haue shevved herep. 58, &c. before at large. Therefore also the church of Rome, that was a faithfull church, & is become an harlot, being fallen into idolatrie, apostasie, and other noto­rious iniquitie, as Ierusalem, Iudah, and Israell heretofore; is in like sort to be estemed the church & people of God, that hath thus offended, & doth thus transgresse, as is aforesaid. The Proposition touching Iudah, and Ie­rusalem, I suppose these men vvill graunt themselues. Yet for confirma­tion of it both touching Iudah & Israell, see the Scriptures alledged here and before, besides many moe throughout the historie and Prophets, that might be produced in this behalf. The consequence is proved, because [Page 124] these were figures and types of the like cases and estate of the Christian churches, recorded for our instruction and learning, 1 Cor. 10, 6 — 11. with Rom. 15, 4. and 2 Tim. 3, 16, 17. 2 Pet. 2, 1. Iude v. 5, 11. Rev. 2, 14, 20. and 11, 2. &c. And that so, as the Scripture it self maketh these to be the very patternes of the Christians apostasie, and more particularly of the estate of the church of Rome, in this behalf. For vvhich see moreover, 2 Thes. 2, 3, 4. compared with 2 King. 21, 7. Esa. 14, 12, 13, 14. Ezec. 8, 3, 5. &c. Dan. 8, 10, 11, 12. and 11, 31, 36, 38. Also Rev. 11, 2, 5, 6, compared vvith the Scriptures aforesaid, and with Esa. 1, 10, 11, 11, 21. Psal. 59, 5. 1 King. 17, 1. and 2 King. 1, 10, &c. Of which more hereafter.

6. And this is the more confirmed, inasmuch as it should be sinne in the church of Rome, for the Papists and apostate Christians, to joyne in mariage with the Pagans; to neglect Baptisme; not to sanctifie the Lords day, &c. as it was in Iudah and Israell (being in apostasie) to joyne in ma­riage with the heathen; to neglect circumcision; to profane the Lords Sabbaths, &c. Dan. 11, 32. with 1 Machab. 1, 16, 45, 51, 55. and with Mal. 2, 11. Ezra. 9, 1, 2. and 10, 10. Neh. 13, 3, 23 — 27. Also Hos. 5, 7. and 7, 8. and 8, 12. Amo. 8, 5. with 2 Cor. 6, 14. &c. Which should not so be, if they vvere not the people and church of God, under his covenant, and bound to the obser­vation of his statutes and ordinances. For the Pagans and such as per­teyne not to the covenant of the Lord, being not his Church and people, are not in their estate bound unto these and the like Ordinances of the Lord, vvhich he hath giuen to his church and people. Psal. 147, 19, 20. with Deut. 7, 1 — 11.

7. The Apostle speaking of Antichrist in his Epistle to the Thessaloni­ans describeth him thus: There shall come an apostasie (defection or falling a­way) and the man of sinne shalbe revealed, 2 Thes. 2, 3, 4. the sonne of perdition, who opposeth and exalteth himself aboue al that is called God, or that is worshipped: so that he as God sit­teth in the Temple of God, shewing himself that he is God. &c. 2 Thes. 2, 3, 4. Here the apostle describing Antichrist, speaketh of the Temple of God, where he sitteth &c. Novv that by the Temple of God in Israell, vvas figured the Church of God among Christians, appeareth by these Scriptures. 1 Cor. 3, 16, 17. 2 Cor. 6, 16. Ephes. 2, 21. Rev. 11, 1, 2, 19. and 14, 15, 17. and 15, 5, 6, 8. and 16, 1, 17. compared vvith Zach. 6, 12, 13. and is acknowledged by the best writers of all ages: who also thus interpret and apply this Scripture in 2 Thes. 2, 4. For which see Amand. Polanus Symphonie, chap. 23, thes. 3. & M. Clift. Advertis. pag. 100— 113. So then from this Scripture, I reason as fol­loweth.

If the Pope of Rome with his hierarchie, be the man of sinne (here spo­ken off) and the sonne of perdition, vvho opposeth and exalteth him­self aboue all that is called God, or that is worshipped; then is the church of Rome, the Temple of God (here spoken off:) vvherein he sitteth as God, shewing himself that he is God.

But the Pope of Rome vvith his hierarchie, is (byM. Ains. Animad. p. [...]6 — 1 [...]6. their owne graunt) the man of sinne, of whom the Apostle here speaketh, &c.

[Page 125]Therefore the church of Rome, is the Temple of God also that here is spoken off; &c.

Or thus, to like effect.

If the Church of Rome be not the Temple of God (and consequently, the church of God) spoken off by the Apostle in this place, 2 Thes. 2, 4. then is not the Pope vvith his hierarchie, the man of sinne (that here is spoken off) and the sonne of perdition, who opposeth and exal­eth himself aboue all that is called God, or that is worshipped, so that he as God sitteth in the Temple of God, shevving himself that he is God. 2 Thes. 2, 3, 4.

But the Pope with his hierarchie, is (by their ovvn acknovvledgement) the man of sinne, here spoken off: &c.

Therefore also the church of Rome is the Temple of God (and so, the Church of God) spoken off in this place, 2 Thes. 2, 4.

The consequence is necessarie: as appeareth by the expresse words of the text it self, and the comparing of them vvith the Scriptures aforesaid. The reason also is so evidēt, as vvhosoever hold not the church of Rome, to be the church and Temple of God, here spoken of: neyther can they hold, that the Pope of Rome with his hierarchie, is the Antichrist & man of sinne, set therein, as the Apostle here speaketh. And they that acknow­ledge this, must needs yeeld the other withall.

Where (for further manifestation of the point) note & remember still, to put difference betvveen the man of sinne that sitteth, and the Temple of God, wherein he sitteth. Which not being observed aright, (besides many unsound speaches and assertions, that haue passed such as are otherwise good wri­ters) much error hath risen hereabout, and great confusion of things that differ. See it for more evidence and confirmation hereof, in some other like matters & phrases of Scripture, vvhich may fitly be compared here­vvith, and vvhereunto this may vvell be referred, in divers respects.

In the historie of the Kings and Chronicles, it is recorded that Manasseh king of Iudah (who2 King. 21, 9, 16. made Iudah to sinne, in doing that which vvas evill in the sight of the Lord, and seduced them to doe more evill then did the nations, vvhom the Lord destroyed before the children of Israell) set a graven image of the groue that he had made, in the house of which the Lord said to David and to Salomon his sonne, In this house and in Ierusalem, which I haue chosen out of al the tribes of Israel, wil I put my name for ever: 2 Kin. 21, 7. 2 Chro. 33, 7. &c. The application hereof we shall shevv hereafter.

The Psalmist also speaking of the Chaldeans, saith, O God, the heathen are come into thine inheritance, thy holy Temple haue they defiled: they haue layd Ierusalem on heaps. Psal. 79, 1.

And Esay speaking of the king of Babylon, saith thus: How art thou fal­len from heauen, O or, Day starre. Lucifer, sonne of the morning? how art thou cutte downe to the ground, which didst weaken the nations? For thou hast said in thyne heart, I vvill exalt my throne aboue the starres of God: and I will sit in the mount of or, testi­monie, or, appoint­ment. the Congre­gation in the sides of the North: I will ascend aboue the heights of the clouds, I will be [Page 126] like the most High. Esa. 14, 12, 13, 14. Now that by the mount of or, Church. the congregation at the sides of the North, is meant Mount Sion, on the north side whereof (on mount Moriah) the Temple of Ierusalem vvas built, where also by the Lords appointment, the people of God vvas woont to come together for the vvorship of God: appeareth by this place, compared with Psal. 48, 1, 2. and 78, 68. 2 King. 19, 21, 31. 2 Chron. 3, 1. Esa. 8, 18. and 10, 12. &c. And that thus the Apostles speach aforesaid fitly agreeth herewith, vvho can deny?

Ezechiell the Prophet (one of the captiues in Chaldea) speaking of the Temple of God at Ierusalem, and of the estate of the Ievves (the Church and people of God) in his time, saith, The spirit lift me up between the earth & the heauen, and brought me in the visions of God to Jerusalem, to the doore of the inner gate, that looketh toward the North, where vvas the seat of the image of jea­lousie, which provoketh to jelousie. And behold, the glory of the God of Israell was there, &c. Then said he unto me, Sonne of man, Lift up thine eyes now the way towards the North: so I lift up myne eyes the way toward the North, and behold Northward at the gate of the altar, the image of jealousie in the entry. &c. Ezech. 8, 3, 4, 5. with 1, 1. &c. Where marke again, that Northward at the gate of the altar (of the house and Temple of God) was the seat of this image of Ielousy, or idoll of indignation; another fit type of Antichrist, and of his seat, in the church of God among Christians,or, the God of strōg might of forces, fortresses, munitions, the Al­mighty God, &c. as this other was in the Temple of God a­mong the Iewes.

Daniel the Prophet speaking of Antiochus Epiphanes, and of his Cap­taynes and Souldjours, and the Overseers vvhich he set over Ierusalem and Iudah; as also of Iupiters image set in the house of God, &c. (other fit types of Antichrist also) saith thus, And armes shall stand on his part, and they shall pollute or, The Sanctuarie (that is, the Temple of God) and the Muni­tion (that is Jerusalem being vvell described.) the sanctuarie of strength, and they shall take away the dayly or, wor­ship. sacrifice, and they shall place the abomination that maketh desolate. &c. And the king shall doe according to his will, and he shall2 Thes. 2, 4. exalt himself, and magnifie himself aboue every God, and shall speak marveilous things against the God of Gods, and shall prosper til the indignation be accomplished: for that that is determined, shalbe done. Neyther shall he regard the God of his fathers, nor the desire of women, nor regard any God: but shall magnifie himself aboue all. And as touching Dan. 7, 25. 2 Pet. 2, 18. Rev. 13, 5, 6, 11. the God of strong forts, in his seat he shall honour, yea he shall honour Iupiter Olympius. 2. Machab. C. 2. as Pis­cater & o­thers ex­pound [...]t: applying it a [...]o to the breaden God, ho­noured by the Pope with gold & silver. a God whom his fathers know not, vvith gold, & with silver, and with precious stones, & with pleasant things. &c. Dan. 11, 31, 36, 37, 38.

Wherewith also compare Dan. 7, 24, 25. and 8, 9, 10, 11, 12. and 12, 7, 11. with 1 Machab. 1, 23, 39 — 49.50— 53 — 57 — 62. &c. and 2 Machab. 5, 11 — 22. &c. and 6, 1 — 11. &c. 2 Thes. 2, 3, 4, 7 — 12. 1 Tim. 4, 1, 2, 3. 2 Tim. 3 chap. 2 Pet. 2 chap. 1 John 2, 18, 19. Rev. 11, 2, 3. and 12, 1-6.7 — 14. &c. and 13, 5, 6, 7, 11. &c. And especially, this place, 2 Thes. 2, 3, 4. Where the Apostles words (noted downe herePag. 124. before) doe so fitly agree vvith that speach of the Prophet Daniels, as they may well be esteemed to haue direct reference thereun­to: the former being a fit type of this other, in very many things of spe­ciall vvaight and moment: and for the point in hand very evident and playne, yea such, as by the reference aforesaid doe necessarily evince, that [Page 127] as the Sanctuarie of Strength, (whereof Daniel speaketh) which was polluted by Antiochus and his instruments; and Gods seat, vvherein the idoll vvas placed and honoured; was the Temple of God at Ierusalem, and so a true Temple; though lamentably profaned and defiled by the meanes afore­said: so also the Temple (vvhereof Paul speaketh) wherein Antichrist the Man of sinne sitteth, is likevvise the Temple of God; & so a true Temple; though miserably polluted and profaned by Antichrists sitting, and exal­ting himself therein, as the Apostle speaketh. Where moreover we must stil remember, that the things vvhich hapned to the Ievves for examples; were tipes of things befalling the church under the Gospel, & are vvrittē for our admonitiō, upon whō the ends of the world are come. 1 Cor. 10, 11. Rom. 15, 4. Heb. 9, 1 — 9 — 24. &c. Ioh. 6, 32, 33. Iude v. 5 — 23. Rev. 2, 14 — 20, &c.

So then here, and in the other places before alledged, see how plain & needfull it is, to distinguish betweene the carved image erected by Ma­nasseh; and the house of God wherein it was set. 2 King. 21, 7. 2 Chron. 33, 7. betvveen the Chaldeans, and the holy Temple, &c. Psal. 79, 1. between Lucifer, the King of Babylon; and the Mount of the Congregation, Mount Sion, vvhere he said he would sit. Esa. 14, 12, 13. betvveen Baals Idol of je­lousy or indignation; and the Temple of God, in the entry whereof it was set. Ezech. 8, 3, 5. betvveen Antiochus, his Captaynes, Souldjours, Over­seers, and Idols; and the Sanctuarie, Fortresse, & seat of God, which they polluted and profaned, in vvhich and over vvhich they were set, &c. Dan. 11, 31, 36, 37, 38. &c. And so likevvise between the Man of sinne; and the Temple of God, vvherein he sitteth. 2 Thes. 2, 3, 4.

Note also herewithall, hovv fitly Iudah in her apostasie and estate, yea the case of Ierusalem and the Temple there, haue typed out unto us the apostasie and estate of the church of Rome. Which I note the rather, be­cause that this being observed, it will giue great light for the right un­derstanding of that churches estate, and for the better deciding of many questions thereabout; and doeth also plainly manifest the errour of such as will not admit so much as to haue Israell in her apostasie made a type and patterne thereof, nor to haue reasons and answers deduced and ap­plied from the one unto the other: whenas the Scripture it self leadeth us euen unto Iudah, as a type and figure thereof, in her apostasy and estate, and yet more particularly also to Ierusalem and the Temple of God. As appeareth evidently and vndeniably, by comparing together the Apo­stles words, with the Prophet Daniels, 2 Thes. 2, 3, 4. vvith Dan. 11, 31.36, 37, [...]8, &c. besides that which to the same purpose may likevvise be observed out of the other Scriptures here before mentioned, and all such like.

8. To vvhich end, & for the question in hand, obserue also that which Iohn hath in the Revelation, vvhen he saith,Rev. 11.1, 2. And there vvas giuen me a reed [...]ke unto a rod, and the Angell stood saying, Rise, and measure the Temple of God, and [...]he Altar, and them that vvorship therein. But the Court vvhich is vvithout the Temple [...] leaue out, and measure it not: for it is giuen unto the Gentiles, Gr. cast out. and the holy city shall [...]hey tread upon, tvvo and fourty moneths. Rev. 11, 1, 2. For the better understan­ding [Page 128] of which Scripture, we are to remember, that the Temple is diversly spoken of in the Scriptures: sometimes so, as it compriseth the vvhole Temple, vvith all the parts thereof; sometimes but in respect of some parts of it: and that also diversely. For the Scripture sheweth, how there were divers parts thereof: as namely, the holy place, Hebr. 9, 2, 6. Exod. 39, 1. and the most holy place, 1 King. 6, 16, 19. and 8, 6, 8. Hebr. 9, 3, 7. & the courts, 1 King. 7, 12. and 2 King 21, 5. and 23, 12. Psal. 65, 4. and 84, 2. Ezech. 10, 3, 5. and 42, 3. Zach. 3, 7. both the invvard court of the Priests, vvhich vvas next the holy place, and where the Altar of burnt offring stood, Lev. 6, 16.26. 1 King. 6, 36. and 7, 12. 2 Chron. 4, 9. Ezech 10, 3. and 40, 19, 23, 27. and 43, 5. and 44, 17, 21, 27. and 45, 19. and the outward court for the people, which joyned to the court of the Priests, Ezec. 10, 5. and 40, 17, 20, 31. and 42, 1. & 44, 19. 1 Kin 7, 9. 2 Chro. 4, 9. and 23, 5. Esa. 1, 12. and 62, 9. Psa. 84, 2, 10. Jer. 19, 14. and 26, 2. Which outward Court is called the Temple, oftentimes by the Euangelists, vvhere there is mention of Christs preaching, & the peoples being in the Temple Luke 21, 37, 38. and 2, 27, 37. Iohn 18, 20. Also Act. 2, 46. and 3, 1. and 5, 20, 21. and of Christs vvhipping of buyers & sellers out of the Temple, Mat. 21, 12, 13. Joh. 2, 14 — 17. and that none might cary a ves­sel through the Temple, and other the like. Mar. 11, 15, 16, 17. Where also may be noted, howAriae Montan. Antiq. Iu­d [...]. Ariel. lib. 5. pag. 92, 93. some write, that (after Salomons first building of the Temple) the peoples Court vvhich at first was but one, being common both for men and vvomen, came in time to be severed with a partition into tvvo: one for the men; and the other for the women: Also, that without the courts aforesaid, there was an other built, vvhich they called CHOL, that is, profane: whereinto the straungers of the Gentiles, that pro­fessed not the name of Israell, might come for to pray; and the Ievves al­so that were unclean, & not yet purged according to the rite of the San­ctuarie. WhichGraser. Plaga Reg. in Apoc. 11. some think is here to be observed, and to be applied hi­ther for the better understanding of this Scripture.

Novv therefore as touching this Scripture (Rev. 11, 1, 2.) vvhether vve understand it more generally, of the Christians and Christian Church, vvith observation of differences among them: as by the measuring of some, and not measuring of other parts thereof, may be considered: or whether yet more specially, we apply the latter clause (of the Court & city) to the outvvard visible estate of the church, and Christians, held by Anti­christians: so making applicatiō of this last estate to the church of Rome, and the Christians that are likevvise mynded: every vvay it vvill follow that the estate of the said Church and Christians, is to be looked upon & esteemed, according to the estate of the Temple at Ierusalem, and parti­cularly vvith reference to the Court, and holy city giuen toSo the Ievves for their impi­etie ar [...] cal­led the princes of Sodome, & people of Gomoriah Esa. 1, 2, 3, 4-10-12. the Gentiles: and therefore is to be accounted the Church and city of God: as the other vvere his court and city, though polluted, and defiled sundry waies, yea so as the city that had ben faithful, now became an harlot. Esa. 1, 2 — 10— 12 — 21. &c. Ezech. 16, 2 — 35. &c. Dan. 11, 31. &c.

Hovv (yet more particularly) to expound and apply, the Temple, the Al­tar, [Page 129] the vvorshippers therein, the Court, the holy city, &c. would require a longer discourse: and many haue vvritten vvell thereof in our ovvne tongue, though vvith some difference of interpretation and application thereof. So I shall need to note the lesse thereabout. Thus much therefore one­ly I doe novv obserue for the present occasion here. That first it be con­sidered vvhether there be here any mention of the most holy place (unles it be (asM. Bright man on Rev. 11, 1. some think) included in the generall of the Temple of God) or any reference thereunto: because it vvas a type of heauen, as the Apostle plainely teacheth, Heb. 9, 24. whereas here is the description of the estate of Gods church and people on earth.

Secondly, whether by the Temple of God, in this place, may not be under­stood the holy place, and figuratiuely the faithful Christians and more in­vvard Church of God (so to speak) invisible to men, but seen and preser­ved by God, that measured and sealed them for his: like as the holy place vvas not open to the people; but vvas for the Priests alone that ministred there before the Lord: And likevvise by the altar, and the vvorshippers in it, to understand the Altar and Priests that offered thereupon, & vvorshipped God in the Sanctuarie and holy place: figuratiuely noting the spirituall vvorship and mediation of Christ, vvith the faithful Christians and vvor­shippers (made Priests unto God) vvho wholly and onely relye upon Christ, and in his mediation alone present themselues and their wor­ship unto God: to whom novv they are knowen, though unto men un­knovven or unregarded.

Thirdly, by the Court without the Temple, to understand the Court of the people, calledEzec. 10, 5. 1 King 7, 9, 12. 2 Chro. 4, 9. the outward court, the great Court, Ariae Montan. Antiq. Judaic. lib. 5, pag. 92. the Court of Israel, noting in figure, the visible Church and Christians: (though some Copies also here read it, the Court that is within the Temple, which was the court of the Priests, exempting the court it self from the Altar and worshippers in it, before spo­ken off, andGraser in Rev: 11, 2. others take it of the outmost court of all, called CHOL, that is, profane, vvhither both the heathen that came to pray, & the Iewes that vvere uncleane might come, as is aforesaid: noting figuratiuely the visible estate of Christians, corrupted sundry wayes, & defiled:) And by the holy city, to understand the city of Ierusalem, notingEzec. 45, 1 — 7. & 48, 8 — 35. in figure, eytherPsa. 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, orEsa. 1, 26 & 52, 1. & 60, 14 21, 22. such as are truly godly, & in deed Gods holy Church more particularly.

Fourthly, by the Gentiles, to understand not heathens alone, as Antio­chus, &c. but the sinfull & rebellious Ievves, called the rulers of Sodome, & people of Gomorrah, Esa. 1, 10. so figuratiuely noting profane and wic­ked Christians, the Antichristian hierarchie, & Locusts, spoken off Rev. 9, 1 — 11. And by their having of the court giuen unto thē, & their treading of the holy city two and fourty moneths, to understand in one respect, their having & pos­sessing of the visible face of the Christian church, frequenting, conversing & dominering therein, & in another respect, their afflicting of Gods ho­ly church and faithfull ones, 1260 yeeres; or the time appointed by God, Rev. 11, 2, 3. WhichM. Bright man on Rev. 11, 2, 3, &c. some think, (taking it in the first sence or respect) [Page 130] did begin in Constantines time, when the Church came to haue a gene­rall peace, & freedome from the persecutions whereunto it had ben sub­ject three hundred yeres before: and did together with the peace, grow sundry waies far more cold & corrupt in religion, thē formerly had ben.

Where furthermore and in the verses follovving (among other things) come these particulars to be observed. 1. That the faithfull Christians should be much fevver, then the outvvard professing Christians, vvho grew novv into apostasie deeper and deeper; and so the inner church to be much lesser, then the outvvard visible church of Christians: like as the holy place vvith the Altar, vvas far lesser then the court and city; and the Priests that worshipped vvithin, far fewer then the people that resorted to the Court, and City vvithout. To vvhich purpose also may be obser­ved in the Prophet Esay, hovv the Ievves professing religion, flocked by heaps to the house of God, bringing a multitude of sacrifices to the Lord, frequenting his Courts and City continually: when as now the daughter of Zion (the faithfull church of the sealed and elect) was left as a cottage in a vineyarde, as a lodge in a Cucumber garden, as a besieged City: so as if the Lord of Hosts had not left them (a feed) a very small remnant, they should haue ben as Sodome and Gomorrah, utterly cut off and de­stroyed. Esa. 1, 2 — 8 — 12. &c.

II. That the foresaid syncere Christians were as it vvere hid (though knovven approved & kept by the Lord) in respect of the outvvard pro­fessing Christians, that were open and knowen abroad unto men: as the inward parts of the Temple were more hid and secret, in respect of the outward Court and City, that vvere patent to the view and accesse of al.

III. That some had entrance & accesse into the more invvard church (so to call it) through the way and estate of the outvvard and visible Church: thoughNote this also for ba­ptisme the sacrament of entrance into the church, had in times of apostasie. now held and frequented by the Hierarchie and Chri­stians in apostasie: like as the entrance and passage into the more inward parts of the Temple, was through the City and Court that was vvithout, though now giuen to the Gentiles, the Iew Princes and people of So­dome and Gomorrah, and by them trode upon, as is aforesaid.

IIII. That as among the Ievves,Psal. 59, 3, 4, 5. & 54, 3, 5. with Esa. 1 2 — 10. &c such as were tretcherous, apostate, persecuting, strong & prevayling outwardly, were of old called Gentiles or heathens: so now among the Christians, such also as are tretcherous, apo­state, persecuting, mighty, and outvvardly prevayling, are likewise here called heathens, or Gentiles.

V. That God in this estate stirred up among and against them, his witnesses, few, yet sufficient, seeing they are tvvo: and are also strengthned, sanctified, directed, preserved, heard, and blessed of the Lord: as wereRev. 11, 4 with Zac. 3, & 4 ch. Ioshua and Zerubbabel, tvvo Oliue trees, and two can­dlesticks (in one respect)Rev. 11.5 6. with Ex. 7, 19. &c. Numb. 16, 15, &c. Moses and Aaron,1 Kin. 17 1. & 18, & 19, 9 — 17. & 21.17, 18 — 24. 1 King 1, 10, 12, 17. and 2, 9, 23, 24. & 3. & 5, & 6, & 7, & 8, & 9, & 13, 14 — 21 Luk. 4, 24, 25, 26, 27. Rom. 11, 1 — 5. Jam. 5, 17, 18. Eliah and Elisha (in other respects) to vvhom here may reference be made: or (asM. For­bis on Rev. 11, s. 3. some think) also to the faythful witnesses of the trueth that were among the Iewes, when Antiochus persecuted them, and profaned the Temple and vvorship of [Page 131] God. Dan. 7, 8, 25, and 8, 9 — 14. and 11, 31 — 39. and 12, 7, 10.This also is fitly appli­ed to the old and New Te­stamēt. &c by M. Bright. Napeir, &c.

VI. ThatRev. 11, 7 — 12. with 14, 9 — 12. and Col. 2, 5. these vvitnesses being stayn by the beast (the Antichristian hierarchie and Locusts aforesaid) and their corps lying unburied in the street of the great city Babylon, spiritually called Sodome & Egypt, where also our Lord was crucified, and thus beheld of the people and nations, to the great rejoycing of them that dvvell on the earth: yet then after­vvard at the time appointed; they stand upon their feet againe, being re­vived by the power & spirit of God (asLuk. 1, 13 — 17. with Mal. 4, 5. Matt. 11, 14. and 17, 10— 13. Iohn Baptist in spirit & povver was Elias, &Ezec. 37. 1 — 10. the dead bones in Ezechiel vvere revived, and stood up on their feet againe; & asGen. 4, 25 God gaue Sheth to Eue, another seed in stead of Abell, vvhom Cain slevv) and so are called up into heauen, being novv by the favour and power of God freed from the earth of Antichrists aposta­sie, & separated from communiō therewith, to enjoy the heauenly estate and benefit of the faith and order of Christ, wherein the churches at first were set by the Apostles.

VII. Where note, that by heauen (in this book of the Revelat.) is often meant the more syncere, intire and heauenly estate of the church, for the faith, vvorship, and order thereof; and by the Earth, the degenerate, cor­rupt, and earthly estate thereof in apostasie: Also, that as by degrees the church did degenerate, and not all at once; so also the restauration there­of, is not all performed at once, but proceeds on by degrees: as we may obserue a different condition of these witnesses themselues, in their first testimonie, and in their revived estate: and aftervvard again (in the 14 chap. which may be a further explication of this) the Angels, there spoken off,Rev. 14, 6, 8, 9. & proceed still one of them further then another: andv. 9, &c. the third cal­leth more directly and earnestly for separation, and utter leaving of the Beast, his worship and marks, then did the first and second; and then af­terward the other Angels there spoken of, are said to come one of them,ver. 15. out of the Temple; and another,ver. 17. out of the Temple which is in heauen: the Scripture thus shewing, how the trueth is manifested and proceedeth on by degrees, and hovv the faithfull are brought by the Gospell from yeel­ding homage unto the Hierarchie of Antichrist, and grovv up more and more to haue the Temple in heauen, the Church in her heauenly, open, and syncere estate, as it was before the earthly corruptions & apostasie grew upon it.

VIII. That the event of things performed accordingly, may the more confirme us, that liue in this age, hereabout: inasmuch as now we know, thatGuiliel. de Sancto amo re. Marci­lius Patuvi­us. Dantes. Fracisc. Pe­trarcha. Eckhardu [...] John Wic­leff. &c. the former Angels and vvitnesses of old (though godly men and Martyrs, yet) continued themselues (many of them) in the apostate church of Rome, and other churches, that were corrupted with the like apostasy: preaching the Gospell unto & among them, calling them from idolatrie, denouncing the fall of Babylon, &c. vvhereas theLuther. Viret, Cal­vin, Lati­mer, &c. latter Angels & vvit­nesses that follovved after, called others, and vvere called themselues, to separate from that estate, and to returne to the auncient faith and vvay, wherein the churches were set of old. Which also hath ben, & yet is per­formed [Page 132] by degrees: As vve find that Luther, Calvin, Latimer, Bradford, & the godly vvith them, vvent further, then John Wickliff, John Hus, Jerome of Prage, and others before them. Also that the Church of England goeth further in many things then the Lutherans. And that the other reformed chur­ches proceed further then the church of England: though yet al the cor­ruptions of the apostasie, be not vvholly taken avvay, and the churches brought to that heauenly synceritie, wherein they vvere planted by the Apostles at the first: vvhereunto vve ought all earnestly to striue, what in us is: knovving that this estate is not atteyned all at once; and that those churches which are most freed from the corruptions aforesaid, & come nearest to the auncient integrity of the vvay of God, are the most parta­kers of this grace and heauenly blessing of the Lord.

IX. That furthermore by the consideration of the Temple, with the seve­rall parts, places and uses thereof, we may obserue a double consideration of the estate, and communion of the Church and people of God: The one here on earth, the other in heauen. And that vvhich is on earth, to be also tvvo fould: the one outward and visible, the other more invisible and in­ward. The outvvard and visible, signified by the Court of the Temple, vvhich was outward, vvhither all Israell came, noting the churches outward estate and communion vvith God, in the visible assemblies thereof. The inward and invisible, signified by the sanctuarie and holy place, which were in­ward, whither the Priests onely had accesse: noting the more invisible estate and communion vvhich the elect and faithfull haue vvith God in spirit and trueth, being made Priests unto God in Iesus Christ. And lastly, the estate & cōmunion had vvith God in heauen, signified by the most ho­ly place, where God dwelt between the Cherubims, Hebr. 9, 7 — 24. whither onely the high Priest came once a yere, not vvithout blood:Exo. 28.6 — 29. carying on his brest and shoul­ders the names of the tribes of Israell graved in precious stones, and so presented them before the Lord: notingHebr. 3, 1. and 9, 24. and 10 19, 20, 21. Ioh. 14, 2, 3. our accesse to God in heauen, by Iesus Christ the high Priest of our profession, who appeareth before God for us, & hath many mansions prepared in heauen for us, that where he is, there may we be also.

X. Finally, that as they vvhich vvent into the inner parts of the Tem­ple, did passe (as I noted before) through the outvvard Court: and yet not all that come to the outvvard Court, did or might passe to the places of the Temple that were more inward:Sal. Song. 1, 7, 8. Act. 2, 47. so they that vvould be partakers of Gods heauenly favours and blessings here and for ever, should (what in them is) use the meanes and benefit of the outvvard estate and com­munion of the Church of God on earth: and yet also not all vvho enjoy the benefit of the churches visible estate, are partakers of the invisible graces and eternall salvation of God: but onely the elect and those that are truely godly. Yea that the outvvard Court, and City to be troden upon, is subject to be giuen unto apostates and persecuters, & that for a long time together: vvhen yet all this time the elect and faithfull passing through these to vvithin, being sanctified and approved of God, are still [Page 133] preserved, and protected by him: and in the end, are called from earth up into heauen.

These novv are the things vvhich 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 vvriters generally. Yea also some of these men themselues (vvith vvhom we haue to deale) do thus understand and apply that vvhich is here spoken of the Court and holy City, as in their ovvne vvritings may be seen. And because the point is of waight, for the matter in hand, I vvill here therefore (before I proceed further) note downe their owne words; wishing the Reader vvell to obserue them: as follovveth.

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 nevv testament: so the court without the holy place whither al the people came, and the typicall service performed there, did signify the confused assemblies of Antichristian persecuters, and their ceremoniall worship, Rev. 11, 2. which the spirit in that place calleth Gentiles or heathen in those respects: M. Ainsw. answering him, after he had shewed some misconceits of his about the Tabernacle and things perteyning thereunto, proceedeth then further in his answer on this sort, saying:M. Ain. defence of Script. p. 12 13, 14, 15. His eye sight fayled not so much in the shadovv, as his heart vvas blynded in the shadowed thing. For he maketh [the tabernacle, altar, and Priests,] to signifie [the church, worship and Saints] under the new Testament: [the court of the Taberna­cle] he will haue to signifie the assemblies of Antichrist: [the Israelites there assembling,] to si­gnifie the Antichristian persecurers: &c. 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 Israell,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 aboue all peoples of the earth, on vvhom he set his loue,Deu. 33.26. riding upon the heauens for their help, and on the clouds in his glory, a peoplevers. 29. blessed & sa­ved by the Lord, the shield of their help and sword of their glorie: this people he maketh to si­gnifie the Antichristian persecuters, hated of God, children of the Divel, for whose overthrow & confusion ChristRev. 19, 11 — 21. rideth on the heauens in his glory with a garment dipt in blood, and a sword for to slay them, and fill all the foules of the ayer vvith their flesh. &c.

The LordsLev. 6, 16 holy Courts, wherein they that dweltPsa. 65, 4 were blessed, for which the soules of the SainctsPsal. 84.2, 10. longed and fainted, counting one day there better then a thousand othervvhere: is now made to signify the Synagogue of Sathan, and place vvhere the Divell dwelleth. &c

But what may we thin [...] induced M. Sm. to this impietie? Euen Satan deceived him by one place of Scripture, whichPag. 21. he citeth in his book, viz, Rev. 11.2. where Iohn was willed in a vision to [cast out the Court vvhich is without the temple, & not measure it, for it is giuen to the Gen­tiles.] Hence doeth M. Sm. gather that the Israelites which were woont to worship in the courts of the Lord did signifie the Gentiles, that is the Antichristians, and consequently the court must betoken Antichrists church, and the vvorship Antichrists worship. Thus one darke Scripture is alledged to overthrow the cleare doctrine that shineth throughout all the Prophets. Yet euen this place it self mought haue taught him better. For first the commandementRev. 11, 1. to measure the Temple, Altar, and worshippers, signified the restoring or repayring of Gods church and people, after some destruction and desolation: as the like visions shewedEzec. 40, 3, 5. Zach. 2, 1, 2. to Ezekiell and Zacharie, after the destruction of Salomons temple, doe manifest.

Secondly, whenas [the Court and holy City] was not measured here by Iohn, as before byEzec. 40, 47. & 48, 30. Zach. 2, 2. the other Prophets they were, and as afterwardRev. 21, 15. Iohn did see: it may teach us that as yet there was not a full restauration of Gods church and worship, from the defection of Antichrist.

Thirdly, in that the court is here said to be [Rev. 11, 2 giuen to the Gentiles, and the holy city] should be troden under foot of them, and a time limited how long, [two and fourty moneths,] this ar­gueth that the court was not made, nor the city builded for them: but by Gods permission, for [...]e chastisement of men, was giuen unto them for a season, during vvhich time his [two witnes­ses] should prophecy against them. And thus it is said of the figure, the first temple & city,Ier. 12, 7 I [Page 134] haue giuen] the dearly beloved of my soule into the hands of her enemies. So all Iudah [Jer. 20, 4 was giuen] into the hand of the king of Babell: andEsa. 63, 18. Esaias complaineth how the adversaries had [troden downe] Gods sanctuarie, as here [Rev. 11, 2. they tread downe] the holy city. And if [the court of the Temple] must needs signifie Antichrists court, because it was giuen to the Gentiles, then must [the holy city] by which nameNeh. 11, 1. Esa. 48.2 and 52, 1. Matt. 4, 5. Ierusalem is often called, signifie also Antichrists city & church, because it was troden downe of the same Gentiles: but all the Prophets shewPsal. 51, 18. & 87. and 122. Esa. 60. Rev. 21. that it signified the Church of God. M. Ainsw. defence of Script. p. 12 — 15.

Hitherto are M. Ainsworths vvords (when he wrote for the trueth) a­gainst M. Smith, vvhom he sharpely blameth for teaching that the Court without the Temple did signify Antichrists Court or assemblies: and for that he vvould make the Lords Courts to signifie the Synagouue of Sathan, and place where Sathan dwelleth, &c. whereas novv himself writing another treatise synce (against the trueth) taketh up M. Sm. termes, and manner of exposition, to teach that the Temple of God (spoken off by the Apostle, 2 Thes. 2, 4.) is Animad. p. 78, &c. Anti­christs Church; Note this vvell. Antichrists Temple; Antichrists body; an idoll like Antichrist himself; the Synagogue of Sathan; such as is no more the Temple of God,Ibid. pa. 94, &c. then the di­vel, which appeared to the witch at Endor, was Samuel; such as the type thereof should be set (not from the Temple of God at Ierusalem, but) from Bels Temple in Babylon, or the Samaritanes Temple builded by Sanballat &c. Would any think, that this were M. Ainsw. his writing or opinion, that had written so ear­nestly and with so sharp reproofs against M. Smith before, if he had not set his ovvne name thereunto? Or may it not be thought, if M. Sm. were aliue, and savv this latter treatise of M. Ainsw. that he would now turne his ovvne speaches and reproofs upon himself, where he saith, that his eye fight fayled him and his heart was blynded, that he abused the Scripture to great impie­ty; that Sathan deceived him; that the place it self mought haue taught him better; &c. But of this, more hereafter.

Now for the present it shall suffice, touching the point in hand, to ob­serue hovv by M. Ainsw. his ovvne graunt, the Church of God is signifyed both by the court of the Temple, though unmeasured, and giuen to the Gen­tiles; and by the holy city, though troden dovvn also of the same Gentiles. Rev. 11, 2. And this moreover to agree with the doctrine of al the Prophets. Novv vve know that the Prophets and Apostles are not caryed about vvith everie vvynde: They are not as reeds shaken hither and thi­ther: but their doctrine is firme, and abideth the same for ever. So as if this vvas the doctrine of the Prophets and Apostles, when M. A. vvrote against M. Sm. (as here himself saith:) then there is no question but it is so still. And so let it still remaine.

For the further declaration whereof, & better exposition of this Scri­pture, let us also compare herevvith, that which is written in the Prophet Esay, vvhere the Lord saith, I haue nourished and brought up children, and they haue rebelled against me. The oxe knovveth his ovvner, and the asse his masters cribibut Israell doeth not knovv, my people doth not consider. Ah sinfull nation, a people la­den vvith iniquity, a seed of evil doers, children that are corrupters: they haue forsaken the Lord, they haue provoked the Holy one of Israell to anger, they are gone avvay backvvard, &c. Heare the vvord of the Lord, ye rulers of Sodome, giue eare unto the [Page 135] Lavv of our God, ye people of Gomorrah. To vvhat purpose is the multitude of your sacrifices unto me, saith the Lord? When ye come Heb. to be seen. to appeare before me, vvho hath re­quired this at your hand, to tread my Courts? Hovv is the faithfull city become an harlot? &c. Where obserue first, vvhat a fit reference there is betvveen the perfidious Ievves, here called the rulers of Sodome and people of Gomorrah; and betvveen the insolent Christians, called (in the Revelation) the Gentiles. Secondly, how the very like phrase of treading the Courts of God, is used by the Prophet (as is in the other place by the Apostle, of treading the holy city, Rev. 11, 2.) and may here signify (besides a treading downe or under foot) a frequent and continuall conversing in the outward and visible Church of God with their bodies, though their hearts vvere far removed from God, and they served not the Lord syncerely according to his word. Esa. 1, 12 — 15. vvith 29, 13, 14. Thirdly, that the Princes and people of Iudah thus transgressing, & the faithful city (of Ierusalem) becomming an har­lot: yet they are still the people of God, and the Lord is their God, and the Courts and city are the Lords. Other things that might here be observed, I omit.

And for the terme of the Gentiles used by the Apostle, that by it we may understand, not the heathen, but Christians being apostates, vvicked, & mighty persecuters, outwardly prevayling &c. may appeare (as I noted here before) not onely by the like speach of this Prophet, but of others al­so, where the Israelites (circumcised, & members of the church of God, of the outward visible Church of Israell) are likewise called heathens, in re­gard of their perfidiousnes, iniquity, strength, persecution, prevailing out­vvardly, &c. Psal. 59, 5. compared vvith the title of the Psalme. 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 vvordM. Ain. annotat. on Psal. 54, 2, 5. and 59, 1, 6. Exod. 12, 43. straungers, which is applied by David to the Ziphims, vvho vvere of the tribe of Iudah, 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 testimonie, but his ovvn expo­sition of the Scripture othervvhere, vvhen he dealeth syncerely therein, vvithout any perverting thereof, or shifting & cavilling thereabout. But hovv ever he deale, it is evident and sufficient, that the Iewes who vvere the people of God, and so acknovvledged by the Prophets, are by them also termed the Princes of Sodome, 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. vvith 13, 9, 10, 18, 19. &c. And many other the like in the Scriptures: that we need not think it strange to haue the termes of Gentiles, of Sodome, and the like, applied to Christians like­wise upon just occasions: as in this place, Rev. 11, 2. &c. Herewith also we may compare Ezec. 34, 17, 18, 19. and that vvhich is written in the prophe­cy of Daniel: hovv the litle horne (Antiochus, a type of Antichrist) waxed great toward the pleasant land (of Iudea) euen to the host of heauen (the Church of God among the Iewes) and cast downe some of the host, and of the starres to the ground, and stamped upon them; yea magnified himself euen to the Prince of the host (the Lord God himself) and that by him the dayly sacrifice (figuring out Christ, and ju­stification [Page 136] by faith in him) was taken avvay, Antiochus also com­māded the Jevves to sacrifice swines flesh & unclean beasts, & to eat also therof, &c 1 Mach. 1, 47.48, & 2 Mach. 6, 18. & 7, ch. A type of Anti­christs en­joyning of will wor­ship; teach­ing of Iustification by works: walking in un­clean con­versation, &c. and the place of his Sanctuarie cast dovvne; and the host (of Gods people) giuen over for the transgression against the dayly sacrifice; and that he cast dovvne the trueth (the doctrine of Gods Law touching his vvorship, and the vvorship it self) to the ground; having both the Sanctuarie, & the host giuen to be troden under foot, & polluted, for many dayes. Dan. 8, 9 — 14. and 11, 31. &c. Where though the Sanctuarie and host were thus giuen to be troden under foot and polluted, &c. yet were they still the Temple, church and people of God notvvithstanding.

To conclude therefore, it may appeare likewiseRev. 11, 2. by this Scripture, (vvhich speaketh thus of the Court giuen unto the Gentiles, &c.) hovv we may esteem of the church of Rome, & the like churches, to be in the outvvard visible estate thereof, the Court novv giuen to the Gentiles (to the hierar­chie of Antichrist, the vvicked, profane, revolting, mightie, & persecuting Christians,) Rev. 11, 2. and so likewise to be the Temple of God, where­in the Man of sinne sitteth as God, &c. 2 Thes 2, 3, 4. and consequently, that fit reference may be made between thē & the estate of the Church of Iu­dah in sundry respects: so as if Iudah and the Sanctuarie was then the Church and Temple of God (vvhich our opposites themselues wil not de­ny) then the same in like sort must needs be yeelded also to the church of Rome, and other churches in such estate.

9. Which is yet the more evident, if vve obserue that in the church of Rome, there are the Lords posts and thresholds mixed vvith their owne, as was in Iudah and Ierusalem of old. Ezec. 43, 7, 8, 9. Rev. 11, 2. and 2 Thes. 2, 4. Which how ever some blush not to deny, yet euen experience it self sheweth both the thing it self to be true and undeniable, and such asser­tions to be notoriously false, and extreemly injurious against the vvork of Gods grace and power, who hath preserved sundry trueths and ordi­nances of his among them, albeit them selues haue commingled there­vvith their ovvn notable errors & superstitions. As namely, the doctrine of one God, and three persons; the Father, Sonne, and holy Ghost; & of the Sonne of God made man, professing and vvitnessing to death, that Iesus is the Christ the Sonne of God; the doctrine also of the Creation of the world, made of nothing by the word of God; of the Redemption of the vvorld by Jesus Christ; of the Resurrecti­on of the body, and Immortality of the soule; together with the other grounds of Christian faith, that are conteined in the Articles, commonly called the Apostles Creed, the Nicene Creed, Athanasius Creed, &c.

Also the Lords ordinance of Baptisme: though commingled vvith their owne superstitions; as the doctrines aforesaid likewise be vvith sundry errors and corruptions of their ovvne. Besides that such as haue and re­teyne the Baptisme there had, may lavvfully and comfortably eat at the Lords table: Which othervvise such could not doe, seeing they that haue not the Lords Baptisme, may not eat of the Lords Supper; but should profane it, if they doe Mat. 28, 18, 19, 20. compared with Exod. 12, 43, 45, 48. & Mal. 1, 7, 8.

Moreover, the termes of the Temple of God, & of the Court of the Temple, are [Page 137] 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 nevv plantation of a church, but a refor­mation onely. In which respect, the tearme 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 eyther begin all a new, or averre such assertions as doe necessarily imply it, is not onely preposte­rous, but excedingly sinfull and erroneous. Rev. 7, and 11, and 14, chapters, with 18, 4. and Esa. 48, 20. Ier. 50, 8. and 51, 45, 50. 2 Chron. 29, 5 — 17. 2 Thes. 2, 4. 2 Pet. 2, 1, 2. &c. and 3, 1, 2. &c. Iude. ver. 3, &c.

Finally, if the former assertions were true, and that there were not any of Gods posts, thresholds, or ordinances at all left in that church: then would it follovv on the one hand, that the apostasie of the man of sinne were not a mysterie of iniquitie (as the Apostle calleth it) but that all might easily discerne and avoyde it: and on the other hand, that none of that church, synce the apostasie aforesaid, should be saved. Which apostasie, some begin tvvo hundred yeres after Christ, some three hundred yeres (in Constan­tines time) some four, some fiue, some sixe hundred yeres after Christ: & the Apostle Paul saith, the mysterie of that iniquity wrought already, in his dayes. 2 Thes, 2, 7. Whereupon, vvhat consequences vvould follovv, if the asserti­ons aforesaid vvere true, such as are of heart & understanding vvill easily perceiue.

Difference therefore (as I haue noted before) is to be observed & put betvveen the church, and the apostasie thereof; betvveen the house of God, and the pollutions thereof; between the Lords posts & thresholds, and mans inventions and superstitions commingled therevvith; between the trueths and ordinances of God that still are kept, and the errors and corruptions of men that are brought in and reteyned vvithall; betvveen the Temple of God, and Antichrists sitting therein; betvveen the Court and holy City, and the Gentiles to vvhom they are giuen to tread upon, for the time appointed, &c. In regard of vvhich difference, divers things are accordingly spoken, and different phrases used in the Scriptures, & in the speaches and vvritings of men. Which vvhiles many doe not obserue or regard, vvhereas they think to hold the trueth firmely, they run into errour upon errour extreemely.

10. Lastly, as in Israel and Iudah, when they fel into apostasie, they cea­sed not presently to be the church and people of God, neyther did the Lord forthwith cast them off and giue them a bill of divorce, but did a­gain and again, time after time, plead vvith them, call them to repentance, and convince them by his Prophets and servants, besides his avvakening of them by sundry corrections and punishments: so should we likevvise obserue about the Church of Rome, and the like: which haue for a long time layd (as it vvere) lulled a sleep in securitie: whom the Lord notwith­standing hath by his witnesses and servants from time to time, & of late (synce Luthers time) more earnestly and many wayes set to avvaken, & [Page 138] to plead against them, calling them to repentance, and convincing them dayly more and more. Which work the Lord vvill not slack, but wil still follovv on and prosecute, till he haue in all things accomplished it, accor­ding to his ovvne purpose, to the praise both of his mercy and justice, in the end. In the mean time, vvhiles the Lord is pleading with that church, discovering more & more the apostasie & iniquitie thereof by the light of his vvord, and testimonie of his servants: vve 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 our selues to plead the Lords cause vvith it, against the apostasie thereof, and in all things (vvhat lyeth in us) to discover the iniquity of the Man of sinne, (the Beast, the Antichrist) that is set therein: untill the Lord haue consumed that lawles one, & powred out the vial of his wrath upon the Beasts throne, &c. fully performing his work upon the mysticall Babylon, as he hath severely denounced, and expressely foretold, 2 Thes. 2, 3 — 8. with Rev. 11, 2, 3. and 16, 10, 11. and 17, and 18 chap. &c. and as he per­formed his work on the Chaldean Babylon heretofore. Jer. 50, and 51.

Where obserue, that the Scripture in these places speaketh not of Gods Temple, Court, City or church to be destroyed; but of the Man of sinne, to be the sonne of perdition; of the lavvlesse one to be consumed and abolished, 2 Thes. 2, 3, 8. of the viall of Gods vvrath to be powred on the Beasts throne, Rev. 16, 10. of the Beast to goe into perdition, Rev. 17, 11. of the great City Babylon, to be burnt vvith fier, and to be throvvn downe, 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 euen at this time, and in this chapter, vvhere he speaketh of the burning and ut­ter destroying of Babylon, yet here nowEusebius also writes that God called the people of the church of Jerusa­lem, out frō thence be­fore the destruction of the cyty. 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 Ier. 51, 45. Which shevveth that God yet still hath his people there: and that he put­teth difference between them, and the City of Babylon it self.

Note here also, how some of this age (who haue observed many worthy things out of this book) think, that our dayes are but come to the time of the fourth Angels powring out of his viall upon the Sonne, &c. Rev. 16, 8, 9. And tou­ching the Beasts Throne it self, that the fift Angels powring out of his viall thereon, is yet to come: understanding also thereby, the City of Rome, that shall haue Forwhich also note Rev. 18.8, 9, 15, 18, [...]1. &c. some sore outvvard calamity fall upon it, to the finall destruction thereof, &c. And then addeth this moreover, saying: Let us obserue from hence for our lear­ning, hovv long suffring and slow to anger God is; he hath convinced this whore of her foul and shameful tricks a thousand times before. But yet he vvil not overthrow her ut­terly, before he haue placed her sinnes in a more cleare Sun-shine, then ever they saw yet. Which seeing it hath ben and shall also be in vain, what remaineth, but her finall doome of destruction to punish her with, whenas she is past hope of any amendment. M. Bright­man on Rev. 16, 8, 9, 10, &c. To vvhich purpose may also be observed, that there it is said, they repented not of their deeds: shewing that by the vials and plagues there spoken off, they should yet haue ben brought to [Page 139] repentance, vvhich they vvere not. Revel. 16, 10, 11.

Furthermore, all doe acknowledge (as I noted before, upon like occa­sion) that if any church haue to deale vvith a particular person that hath sinned, they doe and ought to hold him a member (though in sinne) all the time that they are pleading and dealing with him: untill that obsti­nacy being joyned to his other sinnes, he be cast out and cut off from the church. Hovv much more should this be yeelded to vvhole churches, all the time that the Lord is pleading vvith them: as vve see that Israell and Iudah vvas dealt withall, by the Prophets from time to time, yea and af­terward by Christ himself and his Apostles.

Finally it vvere a very good thing (considering the manifold objecti­ons hereabout) that these men would shevv the time, when the churches aforesaid vvere by the Lord put from under his covenant, and had a bill of divorce giuen unto them &c. Which how it is urged by the Papists themselues concerning the church of Rome (and ought a thousand fold more to be urged in behalf of the church of England) vvho can be igno­rant? The Lord himself (who is the husband & Lord of his church) hath the povver, and knoweth his owne purpose, time & meanes, for the disa­nulling of churches, removing of his Candlesticks, giving his bill of di­vorce, &c. Which, when and as it pleaseth him to reveale it by his word, is by all religiously to be regarded. Otherwise there are no mens say­ings (though never so peremptorie) that can carry away such matters. It is onely the Word and vvork of God, that herein is to be observed & re­lyed upon. And thus much concerning these objections.