26 26 27 28 and 1 Cor. 11 23 28. VIII And there is likewise †Ephe. 4 4.5 6. one Baptisme as there is ‡ 1 Cor. 12 13. and 10 1 2. with Exo. 12 37. 1 Pet. 3 20 21. with Gen. 7 1. Gal. 3 8 27 28 29. one bodie and * 1 Tim. 2 5. Joh. 10 16. one Mediator and confirmer of one covenant of grace to the faithful their seed in al ages So as therefore “ Act. 2 38 39. Psal 100 3 5. Ephe. 1 22 23. and 2 19 22. 5 23 25 26 27 32. one the same baptisme perteyneth to the children of the faithfull together with the parents themselues as they are also of one and the same bodie with them having one and the same Mediatour ratifyer of Gods covenant of grace unto them euen Iesus Christ the head and Saviour of his Church which is his bodie the fulnes of him that filleth al in al things IX Besides that the Children of Beleevers being under the covenant of God and perteyning to Christ and to his church and kingdome they are therefore now to be distinguished from the children of unbeleevers by a signe of difference and consequently by baptisme as the children of the faythfull were of old by circumcision Otherwise there should now be a greater confusion without difference betvveen the church the vvorld then vvas heretofore and the children of beleevers vvhich the Apostle sayth are holy should be brought into one and the same ranke estate vvith the uncleane children and seed of unbeleevers Contrary to the Apostles doctrine 1 Cor. 7 14. compared with Matth. 19 14. and Esa 52 1. Judg. 14 3 1 Sam. 14 6. and 17 36. 2 Cor. 6 14 15 16 17 18. X. Els also the grace of God to his people should novv since Christ his comming in the flesh be lessened and straitned more then it vvas before the comfort confirmation of the faithfull for themselues their children should not novv be so great and so fully ratified by Christ as formerly it vvas and vve should not novv be so compleete and throughly furnished in Christ as they aforetime vvere Finally by their opinion being vvell observed it vvould follovve that neyther the Scriptures haue giuen assurance of the recalling of the Ievves nor the Apostles sufficiently ansvvered such as urged circumcision upon the Gentiles c. Which things to affirme or admit is highly to derogate from the grace of God the fulnesse of Christ and his Gospell the comfort of Christians the sure hope of the ingraffing againe of the Ievves the faithfulnes of the Apostles and sufficiency of their doctrine recorded in the Scriptures And so contrarie to that vvhich is vvritten Col. 2 8 12. Rom 4 11 24. and 11 11 36. and 15 4. Gen. 7 1. with 1 Pet. 3 18 22. 1 Cor. 1 16. and 10 1 4. Luke 19 9. Esa 49 6. Act. 15 1 31 and 16 15 33. and 26 6 7.22 23. Gal. 1 6 9. and 3 8 29. Ephes 2 18 19. Hebr. 13 8. Rev. 13 8. and 14 6 and 21 3 9 10 11 12. c. OBJECTION I. But the Anabaptists still object Why then is there not in the New Testament mention of some child by name that was baptized ANSWER 1. The particular mention of anie such by name needed not to be in the nevv Testament because the commandement of sealing children vvith the signe of Gods covenant vvas before in Israel and is a morall perpetuall ordinance of God as vvas shevved here before Pag. 1. and appeareth likewise in the books of the old Testament where some children by name that vvere sealed vvith the signe of circumcision are particularly mentioned Gen. 21.4 Exod. 4 24 25 26. as some also be in the books of the Nevv Testament in Luke 1 59. and 2 21. And this point viz. that the Nevv Testament needed not repeat the things had in Israel vvhich vvere morall and perpetuall is the more to be noted because the due observation thereof cleareth not onely this matter in hand but divers other questions also about the sacraments and other things concerning the churches vvorshipp order government estate and course of life among Christians Which vvhile it hath not ben observed as it should â—â—ch errour and trouble about sundrie things in the Church among â—â—ristians hath risen and is still continued to the great hinderance of â—â—e trueth and dishnour of the Name of God The speciall things to be declared in the Nevv Testament vvere the â—â—hibiting of the Messiah in the flesh for the redemption of his people â—â—e opening of that mysterie of the incarnation of the Sonne of God his â—â—fferings death buriall resurrection ascension into heauen and sitâ—â—ng at the right hand of God the fulfilling and correction of the shaâ—â—vves and ceremonies of the Lavv the manifestation and establishâ—ent of such things as comming in stead thereof should not be shaken but endure to the end the spreading of the Gospell abroad in the vvorld and the opening of the mysterie of the Gentiles calling with such like things as may be seen in the histories of the Gospell vvritten by the Evangelists and particularly Matth. 1 1. c. Marke 1 1 2 c. Luke 1 2 3 4 c. and 24 44 48. Ioh. 20 31. Matt. 26 â—7 29. and 28 18 19 20. Iohn 19 30 36. And in the Acts of the Apostles And in their Epistles throughout Rom. 1 2 c. and 16 25 26. Galat. 4. chap. Ephes 4 5 6. Col. 1 25 26 27 28. and 2. chap. The Epistles to Timothee Titus and the Hebrewes 1 Pet. 5 12. Revel 2 24 25. and 19 9 10. c. Other things that vvere morall and formerly had in Israell needed not be repeated but still to be learned out of Moses and the Prophets and perpetually to be reteined Of vvhich sort this particular of sealing the children of beleevers is one 2 Timoth. 3 16 17. Luke 16 29 31. Rom. 15 4. 1 Cor. 4 6. Heb. 13 8. 2 Pet. 1 19. with Josh 1 8. Psal 119 142. Esa 8 20. Neyther doth it hinder that some morall things sometimes are repeated in the books of the Nevv Testament seeing that all such things are not repeated in the nevv as they are sette dovvne in the Old and sundrie reasons may be observed in sundrie places vvhere some are repeated or spoken off vvhy it vvas good and needfull so to doe Which were long to insist upon As in Matth. 5 21 44. and 9 13. and 18 15 â— 17. and 19 4 5 6 7 8 9. Marke 7 10 11 12 13. Luke 17 3. Act. 7 â—â— Rom. 13 7 8 9 10. 1 Cor. 6 9 10. and 10 7 8 9 10. Ephes 5 3 4 â—6 14. 1 Timoth. 1 8 9 10 11. and 5 17 18. Hebr. 12 5 14 15 16. and 13 1 2 3 4 5. Iam. 2 8 9 10 11 12. 1 Pet. 1 15 16 17. and 3 〈◊〉 c. Revel 2 14 20. and
put for the Congregation of governours meeting at a knovvne time and place c. Psal 82 1. Num. 25 12. and 27 2. with 36 1. Iosh 20 4 5 6. Exod. 12 3 21. Lev. 8 3 5. with 9 1 3. See also M. Ainsvv Counterpoyson pag. 113. And note hovv R. Salomon understandeth those words in Lev. 4 13. If the whole †Ghnedah Congregation of Israell sinne through ignorance c. of the Iudges of the Sanhedrin vvhich represented the whole Congregation As * Drusij Com. in locu difficil Pentatâ—ch p. 244. Drusius noteth upon that place Besides that if the vvord vvere Kahal yet ‡ As M. Ains himself also acknovvledgeth Count. p. 113. that word also sometimes is used for the assemblie of Elders and Governours the Synedrion c. 1 Chron. 13 1 2. and 29 1 6. compared vvith 28 1 2. and 2 Chron. 1 2 3. Deu. 23 1 2. and 31 28 30. and so is translated by the word Synedrion in the Septuagint Pro. 26 26. For which moreover see Psal 26 4 5. where for those vvords I haue not sit vvith vaine persons I haue hated the congregation of evill doers c. the Septuagint hath I haue not sit vvith the Synedrion or councill of vanity I haue hated the Congregation of the malignant c. or the church of evill doers as M. Ains translateth it how ever he passe over that point touching the Synedrion in his notes upon that place Which may the more be observed because the Psalme there useth the termes of sitting and of taking bribes and the like which the Scripture also otherwhere often ascribeth to Rulers and Governours And now that I am speaking of this matter it is also worth the noting how M. Ains himself a notable adversarie of this exposition cannot deny but that †M. Ain Animadv pag. 13. in the old Testament he hath observed the word Church to meane the congregation of Elders Yet to obscure the trueth and blynd his follovvers vvith vanity and errour vvhat he can herein he addeth this glose vvithall concerning it that now the old Testament is chaunged And vvhat if another now should arise and say in like sort that in the old Testament he hath observed the vvord Church to meane the Congregation of the people but that novv the old Testament is chaunged vvould not himself readily discerne and condemne the vanity and errour of such ansvvers and assertions Wherabout note that the speach is not of the legal covenant of works or the Curse thereof neyther of the ceremonies or any changeable ordinances of the Law as sometimes by the old Testament is understood but of the Scriptures and books of the old Testament and of the vvords and phrases used therein Touching vvhich he saith the old Testament novv is chaunged Which if it were true as he saith then should we be freed from the use of those vvords and Scriptures and whosoever obserue them should make Christ unprofitable unto them For so are we freed and set at libertie from the yoke of the Law old Testament that novv is changed Gal. 5 1 2. Col. 2 8 16 17 20. Heb. 8 7 13. Thus also he is fallen into the same errour vvhich heretofore †M. Ains Defence of Script pag. 28 32. c he convinced as detestable and blasphemous in M. Smith vvho likevvise perverting some words and phrases of Scripture as namely that of blotting out and taking avvay the hand writing that was against us c. gathered thereupon that the written Lavv of Moses the Prophets was novv blotted out and taken away from the church And thus moreover he maketh his own Annotations vvhich he publisheth on Genesis Exodus the Psalmes c. yea all the arguments and proofs that in his doctrine or other vvritings he bringeth out of the books of the old Testament to be vayn and unsound So as any that read or heare them might turne them away with his owne glose and tell him that the old Testament novv is chaunged Yea thus he annihilateth the proofs and testimonies that in the Nevv Testament are alledged by the Apostles out of the old And taketh avvay the meanes of persvvading the Iewes to the Christian faith with vvhom we must eyther reason from the Scriptures of the old Testament as being †Psal 19 7 8 9. Prov. 22 21. Mat. 5 18. the Word of God that endureth for ever and that hath the certaintie of the vvords of truths or els vvhat hope can we haue ever to perswade them to the faith of Christ But the Apostles teach us farre otherwise then this Opposite that * 2 Pet. 1 19. the Propheticall vvord is a most sure vvord to which vve shall doe vvel to take heed And that †2 Tim. 3 16 17. all the Scripture is giuen by inspiration of God and is profitable to teach to improue to correct to instruct in righteousnes that the man of God may be absolute and made perfect to all good works To let this Opposite therefore alone with his shifts and errors I vvill proceed vvith the matter in hand 3. Where obserue next the agreement of Christs speach in Mat. 18 17. with that other speach of Christ in Mat. 5 22. Where Christ in the one place teacheth the offending party how to carry himself Mat. 5.22.23 c. and in the other the party offended Mat. 18 15. c. and in both places shevveth to whom the brother offending may be brought saying in the one place Tell it to the church or Congregation Mat. 18.17 in the other he is in daunger of the councill or Synedrion Mat. 5 22. Besides the agreement that these Scriptures also haue with those other in 1 Sam. 2 25. Deu. 1 16. and 19. 16.17 and 21 19. 2 Chron. 19.6 10. 1 Thes 5 12 13. 1 Tim. 5 17. Hebr. 13 17. and the like And note here how M. Brightman treating of this matter in his exposition of Salomons Song and applying it to the time of the Gospell saith expressely that he thinketh there is one and the same intendement of Christs speach in Mat. 5 22. as is of that in Mat. 18 15. c. Of which judgment are others also vvhom I need not mention in particular 4. Moreover the Syriack translation in Mat. 5 22. hath Kenushta which signifieth a congregation assemblie or synagogue where the Greeke Originall hath Synedrion the Councill or Congregation of the Elders And the like againe in Mat. 26 59. Which plainly sheweth hovv they sometimes use the vvord congregation or assemblie where the Greek hath Synedrion the sitting or assemblie of the Elders And is the more to be marked because the same translation othervvhere useth the same word KENUSHTA so generally as it putteth it for the Greek vvord SYNAGOGE the Synagogue Mat. 4 23. 9 35. 10 17. where also it hath BETH DINE the house of judgment for the Greek SYNEDRION the councill or sitting of the Elders so both using
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 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 heretofore ‡ Advert 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 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 theÌ„ 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 be †See M. Aâ—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 OBJECTION III. But * Animad p. 72 c. Idols are of two sorts some meerely devised by men as Ieroboams †1 King 12 28. calues some perverted by men from holy signes to Idols as ‡ 2 King 18 4. the brazen serpent Both these kinds are in popish baptisme For their crosses exorcismes greasings c. are Idols of the first sort worse then Jeroboams bullocks their washing with water in nomine patris c. is of the second sort that is Gods ordinance turned into an Idoll as was the brasen Serpent Thus is there a mixture in Antichrists Christening of both sorts of abominations Therefore haue we renounced that Romish baptisme as an impure Idol in their abuse standing up in the place of Christ and his precious blood which it is not pretending
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 that †2 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 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 they †2 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 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
horses or horsemen 8. But their children ‡ N B after they were caried away captiue into exile were found among the peoples not to be deare unto God because of their works yet they added mo unto their former evill deeds 9. Therefore the Lord said to Hoseah Giue them this name Not my people For you are not my people Seeing you obserue not the words of my law my word shall not be your help Where we may obserue these things 1. That this prophecy was giuen wheÌ„ they had already a long time gone a whoring from God forsaking the worship of the Lord. 2. That the Paraphrast expoundeth their departing froÌ„ the Lord to be the forsaking of his worship as they also expound their returning to their first husband spokeÌ„ of ch 2 7. to be the returning to the worship of their first Lord. 3. That these things now denounced vvere to come upon them yet aftervvard 4. And that also by degrees and in succession of time one after another 5. And the last of not being his people referred to the time †Which others refer to the time when they were first put out of the laÌ„d in king Hoseahâ— dayes after they were caried away captiue into exile when there also they added mo iniquities to their former evil deeds Whereas our controversie is about the estate of Israel for the time of their apostasie vvhile they were in the land when Ieroboam had set up the calues untill they were cast out as is aforesaid And thus much now again of this Scripture in Hos 1 9. Touching Hos 2.2 Then follovveth Hos 2 2. Of which I haue spoken here before p. 77 c. Now onely I annex this withall Hos 4 1. Mic. 6 2. with Ezec. 20 4 36. and 22 2. and 23 36 c. First that seeing here it is said Plead with your Mother Plead c. this may lead us to consider that the Lord now was yet stil admonishing them and pleading with them as he had done before sundry times and vvayes like as with Iudah also and as sinners by the Lords ordinance are to be dealt vvith afore they be proceeded against All knovv that in ordinary course of proceeding in all churches vvell ordered such as fall into sinne though but particular persons are notwithstanding still esteemed of the church untill such time as despising the meanes used being found obstinate they be cast out of the church house of God Hovv much more vvould the Lord haue this observed towards an vvhole church yea towards so many tribes cityes and synagogues as perteyned to Israel the mother here spoken off And vvhat then shall vve conclude hereupon tovvching the point in question Secondly †Mercerus Drusius c. â—n Hos 2 2. some understand it of the rejection of the Jewes when they had refused Christ exhibited in the flesh thinking that this sermon of the Prophets vvas needfull for the comforting of the beleevers at that time least they also should forsake Christ being affected with the offence and stumbling of the multitude of the Iewes that so refused him And †Calvin Zanchius c. in Hos 2 2. others understanding it of the tenne tribes expound it thus Plead with your mother plead He speaketh here in the person of God Now God useth the similitude of marriage So let us see what is the summe of the words If an husband make a divorce with his wife he bringeth some note of ignominie upon their children which are borne of that mariage Their mother is put away therefore the children are lesse esteemed because of the divorce If the husband of frowardnesse put away his wife from him the children justly hate him What He loved not our mother as he ought he kept not the sayth and bond of mariage This therefore is usuall that the childrens mynds are alienated from the Father if he deale with the mother inhumanely or els altogether contumeliously Thus the Israelites when they savv that they vvere rejected vvould lay the blame upon God For the people here is called the Mother that is the name of the mother is transferred to the body of the people or to the stock of Abraham God had espoused that people to himself and vvould haue them to be as his vvife Seeing therefore God vvas the husband of the people the Israelites vvere as the children begotten of that mariage Novv after the divorce the Israelites said that God vvas cruell because he had cast them avvay vvithout their fault The Prophet novv therefore undertakes the defence of Gods cause and yet speaks in his person Plead saith he plead vvith your mother Finally this place agreeth vvith Esa 50. There it is said in the beginning of the chapter Where is the bill of divorce Haue I sould you to my Creditors But you are sold for your sinnes and your mother is put avvay for her iniquity c. And this all know was spoken by Esay to Iudah or the Iewes generally Zanchius also writing on Hos 2 2. noteth this in like sort for the argument summe of this matter The Prophet saith he teacheth that there vvas no cause vvhy the Israelites should expostulate vvith God that he in putting avvay their mother the Synagogue did note each of them also vvith this marke of infamie that they vvere borne of fornication For the vvhole cause of this evill and infamie vvas to be ascribed to their mother to vvit their open and continuall fornication joyned together vvith untollerable unthankfulnes tovvards God c. Thus both the one and the other apply it to the rejection of Israell though the one refer it to the time afore Christ the other to the time after And then it toucheth not the question in hand Touching 2 Chron. 15 3. The next Scripture here cited is 2 Chron 15 3. Of vvhich also I haue spoken here before pag. 65 c. To which I refer the Reader 2 Chron. 15 3. wishing this vvithall to be observed remembred hovv the Chaldee Paraphrase and other vvriters expound such places phrases of speach of the following of idols and leaving the true and right worship of God A sinne not peculiar onely to Israell but often found also in Iudah and in all the tribes together as I haue shevved before Touching whom I suppose they wil make no such conclusions thereupon as here they do of Israell Touching Mica 2 7 8. Novv next followeth that vvhich is vvritten Micah 2 7 8. Mic. 2 7 8. vvhich may be understood eyther generally of the whole people of Israell that is both of the ten tribes and of Iudah or of eyther of them severally and every way maketh against these men themselues For if it be understood of all the tribes and people generally then it maketh not more against the ten tribes then it doth also against Iudah which themselues acknowledge vvere at this time the people and church of God and under his covenant That it may be
understood of them both joyntly these reasons may induce 1. That this Prophet denounceth judgement in this prophecy to both of them both upon Iudah Israel for their sinnes as the title and processe of his book shevveth The title vvhich is this Mic. 1 1. †The word of the Lord that came to Micah in the dayes of Iotham Ahaz Hezekiah kings of Iudah which he saw concerning Samaria the chief city of Israell and Ierusalem the chief city of Iudah Mic. 1 1. The processe in the course of his proceeding and often joyning them together for vvhich see these and the like places vvhich vvould be long here to write downe Mic. 1 5 6 9 13. and 2 4 5 12. and 3 1 9 10 11 12. and 6 2 3 4. c. 2. That in this chapter he speaketh of that family and expressely useth the terme of a family ver 3. compared with Amos 3 1. and Mica 6 2 3 4. and the phrase of casting a cord by lot in the Congregation of the Lord. Which may haue reference to the auncient dividing of the land by lot among all the tribes in Iosuahs time Mic. 2 5. compared with Ios 14 1. and 15 1. c. Deut. 32 9. As also the generall termes both of the house of Jacob Mic. 2 7. being compared vvith Mic. 1 1. 3 1 8. and 6 2 3 4. and Amos 3 1 13. Luke 1 33. and of the people of God Mica 2.8 9. and 3.1 3 5. and 6 2 3. c. 3. That the things going before follovving in the chapter alledged may be applied to all the tribes both Israell and Iudah viz. the sinnes of oppressing the poore of approving such prophets as taught according to the peoples lust and liking Mic. 2 1 11. and the punishment of exile and departure out of the land denounced thereupon Mic. 2 10 c. Not to speak hovv Tremellius Iunius joyne all the first fiue chapters of this prophecy together as making but one sermon directed to Iudah and Israel denouncing the overthrow of both the kingdomes because of their sinnes And so then their reasoning from hence is aswell against Iudah as against Israell Or if it be understood of the ten tribes of Israell more particularly as here they apply it and so may it be then also consider vvhether the same people be not in the same chapter a litle before called the congregation of the Lord And that not onely in their owne perswasion and profession but in the Lords and the Prophets account Mic. 2 5. Which speach is the more to be mynded being such as would soone end this controversie if they be acknovvledged now at this time to haue ben the Church of the Lord it being at least about tvvo hundred yeeres after Ieroboam had set up the calues and so long after Israels apostasie here spoken off For if they graunt them to be the church of the Lord I suppose they will not denye them to be the people of the Lord or his vvife neyther vvill affirme hereafter that the circumcision and other ordinances of God reteyned among them were in their use false deceitfull and execrable signes and seales and no better then the ordinances reteyned among the Heathens They vvill I hope be better advised then thus to speak of the Lords ordinances had and reteyned in the Lords Church vvill now at length learn to put difference between the Lords ordinances themselues and his peoples abuse or corruptions thereabout also betvveen the Lords church and ordinances and the Pagans assemblies and abominations yea and betweene the Lords church sometimes walking in syncerity and the same church of the Lord coming to be corrupted vvith idolatrie or other transgressions and so fallen into apostasie as Israell novv was and Iudah also sometime Esa 1 21. Secondly the phrase of being named called or said to be is sometimes also put for that vvhich in deed is or may be so accounted as in Esa 44 5. Ier. 23 6. and 33 16. Joh. 13 13. and the like places And so the Chaldee paraphrase here expounds it Yet so I will not here urge it But taking it that Israell was here called the house of Jacob and the people of God in respect of their owne profession that would be so esteemed yet this doeth not hinder but that also they vvere so in deed albeit they did not vvalk accordingly as they ought to haue done For if vve understand it thus O thou that art named the house of Jacob that is O thou that gloryest that thou art descended of Jacob and yet doest not walk in his steps will it therefore follow that they vvere not in deed descended of him or vvere not the house of Iacob c. See it in another case Esay the Prophet speaking of Iudah saith †Esa 48 1 2. Heare ye this O house of Jacob which are called or call themselues by the name of Israell and are come forth out of the waters of Iudah vvhich svveare by the name of the Lord and make mention of the God of Israell but not in trueth nor in righteousnes For they call themselues of the holy city and stay themselues that is professe that they stay upon the God of Israell c. Was not Iudah now therefore the house of Iacob nor come out of the waters of Iudah Or were they not therefore the Lords people nor his wife because of this hypocriticall profession of theirs Or vvere they in deed without the true God as he understandeth and speaketh it here concerning Israell And note that Esay here hath the same terme of the house of God that Micah hath in the other place Againe the Iewes in Christs time said †Mat. 3 9. Joh. 8 39. they had Abraham to their Father and herein they gloryed but they did not the vvorks of Abraham as Christ told them Yet Christ acknowledgeth them †Joh. 8 37. to be Abrahams seed though they sought to kill him which Abraham did not and so vvere not in this respect “ Ioh. 8 39 40 44. the children of Abraham but of the divel and †Matt. 3 7.9 a generation of vipers as Iohn Baptist also called them and yet never denyed that Abraham vvas their father and they the church of God now also at this time So both these may stand together that a people may glory in this that they are the house of Iacob the people of Israell the seed of Abraham the church of God c. and be so also indeed and yet not walk as they ought according to that estate whereof they doe so glory and boast themselues For who knoweth not that many doe often boast vainly of those things which yet they haue truely but vvalk not vvorthy of them as they should Many in Iudah * Zeph. 3.11 were haughty because of the Lords holy mountaine Had they it not therefore in deed among them Though yet they did not walk worthy thereof For