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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04540	A Christian plea conteyning three treatises. I. The first, touching the Anabaptists, & others mainteyning some like errours with them. II. The second, touching such Christians, as now are here, commonly called Remonstrants or Arminians. III. The third, touching the Reformed Churches, with vvhom my self agree in the faith of the Gospel of our Lord Iesus Christ. Made by Francis Iohnson, pastour of the auncient English Church, now sojourning at Amsterdam in the Low Countreyes.	Johnson, Francis, 1562-1618.	1617 (1617)	STC 14661; ESTC S107828	395,581	331

of any uncertain one relying upon man And to note it by the vvay it is a good thing in religion concerning the points and questions thereof both for instruction and comfort unto us still to look unto the grounds thereof and to obserue vvhether they be sure and certain as relying on God or doubtfull and uncertain as proceeding from man 5. Neither els should our faith and holines depend upon Gods election of grace but his election should depend upon our faith and holynes Which is contrary to the Scriptures as may be seen both touching faith Act. 13 38. and 22 14. Jam. 2 5. with Tit. 1 1. and touching good works and holynes of life Ephes 1 4. and 2 10. 2 Thes 2 13 14. 2 Tim. 1 9. Where the Scripture shevveth See the truth hereof also in another case touching Gods dealing with Zerubbabel Hag. 2 23. that our faith holynes follovv after Gods election as fruits thereof and goe not before it as causes thereof Also that they are meanes and vvaies by which God wil bring us to salvation in Christ but not the fountain and cause of our election to the Lord himself By which may also appear that the doctrine of predestination doth not any vvay hinder faith or good vvorks as is objected but in deed stirreth up incourageth thereunto inasmuch as although unto God they are not the cause of our election yet to our selues they are a good assurance thereof seeing they are fruits proceeding thereof and are also meanes vvhich it pleaseth God to use and the way vvherein he would haue us to vvalk to salvation in Christ and the glorie of his Name for ever Whereof therefore vve should be so much the more carefull as we are desirous to glorifie God and to haue our calling and election to life eternall assured unto our selues 2 Pet. 1 1 10. Rom. 8 28 29 30. Mat. 5 16. 25 34 35 c. 6. Moreover hovv els is it true that babes litle children are heires of the blessing of God and perteyn to the kingdome of heauen therefore also to Gods eternall election of grace Mar. 10 13 16. Luk. 18 15 16. Rom. 5 14 15. and 8 33. and 9 11. and 11 1 7. Matt. 18 2 10. and 19 13 14 15. with Heb. 1 14. For upon the other opinions vvould follovv eyther that God hath elected no infants to salvation but that they are all rejected and reprobate or that infants aswell as elder people haue that repentance faith and perseverance in godlines which is required by the Opposites to be in all that are chosen by God unto life eternall Whereas many of them dye in their infancie some the first moneth or first day they are borne and yet are partakers of Gods grace and inheritors of his kingdome in Christ as is aforesaid 7. Finally there are also elect Angels asvvell as elect men the like cause in God of his election of both to vvit the good pleasure of his wil. Els should not the vvil of God be the ground and rule of al righteousnes nor God himself be al in all Christ being the head of all principalitie and power as the Scripture sheweth 1 Tim. 5 21. compared with Ephes 1 11. Col. 1 16 19. and 2 10. Iob. 38 7. Revel 5 11 12 13. Ephes 3 10. Exod. 33 19. Psal 115 1 3. Revel 19 10. with 1 1. Heb. 1 14. and 12 22. Matt. 22 30. Luk. 20 35 36. Rom. 11 36. Seeing therefore the Scripture teacheth that the election of God is according to the good pleasure of his own will seeing also it is grounded on God and not on Man being certain and unchangeable of the free grace and gift of God to the glorie and praise of his grace causing and going before our faith and holines of life making Infants partakers of the kingdome of heauen and having the like cause as is of the choise of the elect Angels let us therefore vvith the Scriptures and according thereunto acknowledge that the fountaine and originall cause of our election is onely the will and good pleasure of God to the praise of his Name and glorie of his grace for ever Hereunto also agree some sayings of the auncient Writers As vvhen Augustine saith Christ chose us not because we beleeue but that we might beleeue least we should be said first to haue chosen him and that should be false which he said You haue not chosen me but I haue chosen you August de predest sanctorum lib. 1 Ioh. 15 16 cap. 17 19. And again I see that the Father also loved us before not onely before Christ dyed for us but before he made the world the Apostle himself being witnes who saith Ephes 1 4. As he hath chosen us in him before the foundation of the world August de Trinitat l. 13 cap. 11. Fulgentius also testifieth that there is not in the Saints any cause of Gods Predestination but onely the good will of God Fulgent ad Marinum lib. 1. And thus much of the Decree of Gods election CHAPTER II. Touching Gods Decree of Reprobation VVHether God hath not of old according to his owne vvill good pleasure and purpose passed by some in his election of grace appointed them to wrath condemnation to be accomplished through their ovvne desert for the declaration of his glorie Jude ver 4 and 6. Rom. 9 11 12 13 17 18. with Exod. 9 16. Mal. 1 3. Matt. 11 25.26 and 25 41. 2 Pet. 2.4 12. 1 Pet. 2 8. Ioh. 3 18 19 36. and 10 26. 2 Cor. 4 3 4. Prov. 16 4. Rom. 2 5. and 9 19 22. and 11 33 36. Where againe let us consider vvhether the very cause moving God hereunto be not his ovvne vvill good pleasure and purpose in himself and not the will or abuse of free will in the creatures neither unbelief or other sinnes of any foreseen 1. Because the Scripture thus teacheth in these and the like places Rom. 9 11 12 13 17 18 19 20 21 22. and 11 33 36. compared vvith Gen. 25 23. Mal. 1 3. Exod. 9 16. Matth. 11 25 26. and 20 15. 2. And otherwise the moving cause hereof should not be in God himself but from vvithout him Contrarie to the Scriptures aforesaid to the infinite eternall and unchangeable nature of God 3. Neyther els should there be in generall one and the same cause of Gods decree for election for reprobation and that also both of Angels and of men as there is one Decreer of both from all eternitie to the glorie of his Name for ever Rom. 9 11 12 13 18 22 23. 1 Thes 5 9. Mat. 11 25 26. and 20 15. and 25 41. 2 Pet. 2 4 12. Prov. 16 4. Rom. 11 33 36. 4. Els also vve doe not in very deed acknovvledge the vvill of God to be the ground and rule of all righteousnes in this as in all other of his actions how ever they seem strange unto

other the like in the Scripture is to be observed that vve may aright understand these phrases of forsaking the Lord falling and departing from the Lord going a whoring from under the Lord despising polluting and forgetting the Lord other the like speaches often spoken touching the forsaking despising polluting forgetting of the Law commandements Temple vvorship service of the Lord c. as by the “ Iudg 2 12 13. 3 7. 1 Sam. 15 11. 1 King 18 18. 2 Chr. 12 1 5. 24 18 20 24. and 25 27. and 29 6. Psal 106 20 21 39. Ezec. 23 5. Ier. 2 13. and 3 20 21. and 22 9. Ezec. 22 8. Mal. 1. 6 7 8. c. Scripture it self and Chaldee Paraphrase they are expounded usually and not simply of so dealing vvith the Lord himself as the bare vvords and letter it self might seem to imply For euen in the defection of Israell vvhen Ieroboam set up the calues yet still they intended to worship the Lord that brought them out of the Land of Egypt as their Fathers had done of old in the vvildernes 1 King 12 28. with Exo. 32 4 5 8. And Naaman being healed by Elisha a † 2 King 5 8. Prophet in Israell acknowledged the Lord God of Israell to be the onely true God 2 Kin. 5 15 c. Iehu is anoynted king over Israell the people of the Lord 2 Kin. 9 6. And hath zeale for the Lord against Baal 2 King 10 16. and provideth for the servants of the Lord vvhen he slayeth the vvorshippers of Baal and destroyeth Baal out of Israell 2 King 10 23 28. Yet he departed not from the sinnes of Jeroboam the sonne of Nebat and took no heed to walk in the Law of the Lord God of Israell with all his heart 2 King 10 29 31. Likewise of Iehoahaz after him when Israel was oppressed by the Syrians it is said that he besought the Lord and the Lord hearkened unto him 2 King 13 2 3. And many the like may be observed about the ten tribes And much more concerning Judah and all Israell together in their corruptest times if it were needfull to insist thereupon By this then may appeare that of whomsoever the Scripture aforesaid be understood yet it will not proue that circumcision or the other ordinances of God had among the Ievves vvhether in Israell or in Iudah vvere false and deceitfull signes no better then the abominations of the heathen here called by them the ordinances of God reteyned in other nations And if it vvould then it might be urged against Iudah also and not against Israell onely as hath ben declared And vvhere then was circumcision or the church of God if now they vvere not in Iudah and Israell nor among the Ievves any more then among the Gentiles But of this Scripture vvith other the like and of the estate of Israell diversly considered sometimes in respect of themselues their idolatrie breaking the covenant on their part and provooking the Lord unto wrath sometimes in respect of the Lord and his grace not breaking the covenant on his part but calling them to repentance c. I haue spoken “ Adver p. 60 61. c. othervvhere which vvhiles they would oppugne what other thing doe they but publish their owne errors contradictions and abuse of Scriptures as in some particulars about the former Objection hath ben shevved before and will further appeare by that vvhich followeth hereafter But now by this occasion let me aske this touching themselues If they vvould that men should thus esteem of Israels sinful departing from Iudah as here they vvrite how then would they haue others to esteem yea vvhat doe they think themselues of their owne estate in regard of their sinfull division made from the church whereof they were Do they think that they also are fallen from the Lord and from his church c. that therefore the baptisme other ordinances of God reteined among them are false and deceitfull and no better then the observances of the heathen c. And vvhereas † Arrow against Idol p. 71. c. they know that such haue stil some pretences which they are woont to alledge for the more colouring of their sinfull iniquitie let them but see and consider the things which themselues haue observed heretofore touching † Arrow against Idol p. 71. c. Ieroboam what he could pretend for himself and the cause of Israell aforesaid And let them make good use of it novv for themselues Touching Ier. 3.8 The next Scripture here cited by them is Ier. 3.8 where Ieremie the Prophet writeth thus Ier. 3 6 7 8. The Lord said also unto me in the dayes of Iosiah the King Hast thou seen that vvhich backsliding Israell hath done She is gone up upon everie high mountaine and under every green tree and there hath played the Harlot And I said after shee had done all these things Turne thou unto me but she turned not and her trecherous sister Iudah saw it And I saw when for all the causes vvhereby backsliding Israell committed adulterie I had put her avvay and giuen her a bill of divorce yet her tretcherous sister Iudah feared not but went and played the harlot also Jer. 3 6 7 8. Where note these things 1. That the Prophet spake this in the dayes of Josiah as is said expressely ver 6. at which time Israel vvas now caried avvay captiue out of their owne land into Assyria some while before Iosiahs dayes viz. in the sixt yeere of Hezekiah c. 2 King 18.9 12. with 17 chap. So as this place is not to the point of the question in hand which is concerning the estate of Israell from Ieroboams time all the while they abode in the land 2. And what consequence is there in this to say Israel was put away had a bill of divorce in Iosiahs time therefore it was so dealt vvith in Jeroboams time when as Iosiah was about tvvo hundred yeeres after Ieroboam As if one should say * 2 King 24 20 and 25 chap. Iudah vvas caryed captiue unto Babylon out of the Lords land and presence in Zedekiahs time therefore they were so dealt with in Rehoboams time whereas Zedekiah the sonne of Iosiah vvas aboue two hundred yeeres after Rehoboam 3. Nay this is directly against themselues For seeing they were not put away nor had a byll of divorce so long as they dwelt in the Lords land of Canaan therefore their case vvas and is otherwise to be esteemed all that time then as these men in their prejudicate conceit for more colour ●f their errors vvould beare us in hand 4. By this place also compared vvith † Hos 9 3.15 17. 2 Kin. 13 23. other places of the Prophets ●ay appeare that by the byll of divorce giuen unto them is meant the put●ng of them out of the land of Canaan as out of the Lords house and presence and delivering them unto the

much strengthning of the Anabaptists in their erroneous opinions and courses but he blameth and oppugneth the comparing of the church of Rome vvith Israel saying They doe but roll the first stone saying the same things comparing Antichrists church vvith Israell vvhereas the holy Ghost compareth it vvith * Rev. 11 2 8. 17 5. the Gentiles euen the most vile the Sodomites Egyptians Babylonians and heathen Romanes Pag. 84. The like he hath againe in pag. 85 and often in his treatise Where marke not onely hovv he strengthneth the Anabaptists hands but useth also the Anabaptists language and ansvver When M. Clyfton to approue the reteyning of baptisme received in the apostasie of our forefathers alledged the example of circumcision received in the apostasie of Israell M. Smith then opposing returned this ansvver ” M. Sm. charact of the Beast p. 48. that the apostasie of Antichrist is deeper then the apostasie of Israell for first saith he Antichristians are not called Israelites but Babylonians Egyptians Sodomites Gentiles in the Revelatiō whereby the holy spirit of vvisedome giveth us to conceiue that he doeth account the apostasie of Antichrist equall to Paganisme it self yea to the very vvorst kind of Paganisme c. Novv let the Reader compare these together and then let him consider vvhether M. Ainsvvorth doe not in deed plead the Anabaptists cause and that also after their manner and almost vvith their very vvords As touching the point it self I haue ‘ Pag. 129 135. c. already out of the Scriptures shewed how the word Gentiles may here be understood vvhich I need not repeat Yea M. Ainsw himself shevveth * Anno● on Psa 59.6 54 5 othervvhere though now he forget it that by this terme of the Heathens David understandeth the Ievves that were wicked and persecuters c. Psal 59 5. And the Prophets often compare ‘ Esa 1 10 Jer. 23 14. Ezech. 16 3 45 46. c. Hos 12 7. Amos 9 7 the Jevves to them of Sodome and Gomorrah to the Canaanites Ethiopians Philistines Syrians c. Wil he therefore conclude hereupon that they were not the Church and people of God Not to speak how the Scripture also describing the iniquitie of Antichrist the estate of the Church of Rome and other Christian churches in apostasie hath reference often to the estate of Iudah and Israell as I haue shewed more largely ” Pag. 127. c. here before Which alone is sufficient to convince both M. Ainsw and M. Sm. answers and the Anabaptists errors hereabout 4. He grants that in Pauls time the church of Rome was set in the way of God and soone after fell into apostasie Pag. 84. Pag. 84. 85. And yet in the next page he saith the ordinances of God vvhich are still reteyned in that church are stollen as vvhen a thief steales a true mans money Pag. 85. Wherein he contradicteth himself hardeneth the Anabaptists And is in some respect as if he should say whē an honest man having money in his purse that is truely gotten becommeth afterward a thief and stealeth some goods of other mens the money which he had before and still hath is stollen money because the other goods are yll come by which he getteth afterward by unlavvful meanes Or rather thus as if he should say that vvhen an honest woman becommeth an harlot now all the goods vvhich lavvfully she had before still reteyneth are stollen goods Thus if he vvere the judge she should be condemned not onely of adulterie but of theft And note moreover that when a thief repenteth he may not keep but must restore againe all the goods he hath stollen Accordingly then by his doctrine if the church of Rome should repent as Iudah often did of her adulteries and when any of that church novv doe repent and forsake that apostasie they should not reteyn the baptisme other ordinances of God vvhich that church hath but should presently part with them and no longer keepe them seeing they are stollen goods How could you ever be thankfull ynough to M. Ainsvv O ye Anabaptists for thus pleading your cause if your opinions were good and his arguments and ansvvers sound thereabout Pag. 85. 5. The like errour and iniquitie he falleth into againe vvhiles he matcheth baptisme the other ordinances of God reteyned in the church of Rome with the feasts worship and sacrifices of the heathen ” Ephes 2 11 12. who vvere without Christ being aliens from the common vvealth of Israell and straungers from the covenants of promise having no hope and vvithout God in the world yea matcheth these things moreover vvith the Divel himself being transformed into an Angell of light Pag. 85. What miserable assertions are these and merely Anabaptisticall Certaine it is that the apostasie of the church of Rome and iniquitie of Antichrist is extreemely sinfull yet alvvaies we should remember in cases of apostasie as in Israell and Iudah to put difference betvveen the ordinances of God that still are reteyned in such estate and the inventions of men that are taken up of themselues and mixed vvithall Which this man not regarding though it be shewed him vvhiles he vvould shun the gulf of Poperie runs his leak bark upon the rocks of Anabaptistrie P. 86 92. 6. He maketh a large discourse touching Israel wherein he hath many truths which vve also hold and urge But yet notwithstanding he hath also some sleights errors contradictions mixed withall Whereof take these for instances I. That setting down my vvords he omitteth some special clauses of waight As namely vvhen I speak of ‡ Advert p. 60 and 61. a double consideration about the covenant of God made with his people I declared it thus * These clauses he omitteth Animadv pag. 86. one in respect of the Lord himself on the one part the other in respect of the people taken into covenant by him on the other part Deut. 26 17 18 19. Iudg. 2 1 20. And again that in these tvvo respects * These clauses he omitteth Animadv pag. 86. sometimes having reference to God sometimes to Israell may there many things be observed to be spoken diversly Pag. 87. c. II. That he oppugneth this diversitie of consideration hereabout whereof I haue spoken sufficiently ‘ Pag. ●6 111 c. here before Which double consideration vvhether it be not necessarie to be observed for the right understanding of the Scriptures and the estate of Israell and other churches let the vvise of heart judge As also whether he doe not in some things speak so about the covenant as may establish the righteousnes of works in some respect Alvvaies remembring that the covenant of God wherof vve speak is this that the Lord said to Abraham I wil be a God unto thee to thy seed after thee And again I will be your God and you shal be my people Gen. 17 7. 22 18. Hos 2 23.

shevv them their sinnes and aberrations to teach them the truth vvay of Iesus Christ in all things more and more c. But of these things now I treat not Onely I thought here to note these heads in generall which may giue occasion to others and my self to consider more thereabout although that of some of them I shall hereafter speak somewhat more particularly in the Treatise following concerning the Reformed Churches And thus much here of the Church of England by this occasion This suit we intreat such as take knowledge hereof and haue accesse to his Majestie their Honours to motion for us and to further what in them is Prov. 24 10 11 12. 31 8 9. Ier. 38 7 13. 30 15 18. Mat. 25 31. c. Novv to conclude with suit to his Majestie the honourable LL. my humble suit is as heretofore it hath ben to the Kings most Excellent Majestie that it vvould please him now after our long exile and other manifold afflictions to vouchsafe us that gracious sufferance that we may be permitted to liue in peace under his Majesties government in our ovvne natiue countrey there to obserue all the ordinances of Christ giuen to his Church vvithout being urged to the use or approbation of any remnants of the apostasie of Antichrist or other humane traditions whatsoever vve carying our selues in all loyaltie peace and godlines as becometh all faithfull subjects in the Lord. Whom vve dayly pray to stablish his Highnes throne in peace vvith much blessing as he did to the good kings of Iudah vvho rejecting the inventions and commixtures of Man in the faith and vvorship of God vvere careful to admit of no religion nor any other thing in religion but that onely vvhich was warranted by the word of God that so his Majestie may alvvay find as they did and as Salomon that vvise king observed and hath left recorded that † Prov. 20 28. mercy and truth preserue the king and that his throne is upholden with mercy and ” Prov. 29 14. A king that faithfully judgeth the poor his throne shal be established for ever Which mercie the Lord God who is King of Kings vouchsafe unto his Majestie and his Royall seed with all increase of glory peace and happines in this life and for ever Amen Ier. 6 16. Thus saith the Lord Stand ye in the waies and see and aske for the old paths where is the good vvay and walk therein and ye shall find rest for your soules Sal. Song 1 7 8. The church speaketh and asketh of Christ Tell me O thou whom my soule loveth where thou feedest where thou makest thy flock to rest at noone for why should I be † Or as one that is vayled as one that turneth aside by the flocks of thy companions Christ answereth If thou knowest not O thou fairest among women goe thy way forth by the footsteps of the flock and feed thy kiddes beside the Shepheards tents Rom. 15.4 Whatsoever things were written aforetime they were afore-written for our learning that we through pacience and comfort of the Scriptures might haue hope THE SECOND TREATISE Of some things concerning them that are called Remonstrants Hitherto of these opinions of the Anabaptists and the assertions of others withall thereabout Now I come to some other points which concerne not onely the Anabaptists but such other Christians also as are called Remonstrants or Arminians CHAPTER I. Touching Gods decree of Election WHether God hath not in Christ before the foundation of the world according to the good pleasure of his wil foreordeyned some to eternall life to be accomplished through Christ the Mediatour to the praise of the glorie of his grace Ephes 1 3 14. Act. 13 48. Matth. 25 34. 2 Tim. 1 9. 1 Pet. 1 2 5 19 20. Revel 13 8. and 21 27. 1 Thes 5 9. Amos 9 9 11 12. Mal. 1 2. compared with Rom. 8 28 29 30. and 9 11 12 13 23. Where for the speciall point now in controversie let us consider whether the originall fountaine and onely cause moving God in himself hereunto be not the good pleasure of his will not the vvill of man neyther our faith or vvorks foreseen nor any other thing from without God himself vvhatsoever 1. Because the Scripture thus teacheth in these places and the like Ephes 1 5 9 11. Exod. 33 19. vvith Rom. 9 11 15 16 21 23. Matt. 11 26. 20 15. Jam. 1 18. 2 Tim. 1 9. Luk. 12 32. compared with 1 Sam. 12 22. Rom. 11 1 2 5 6 33 34 35 36. 2. And otherwise Gods election should rely and be grounded partly on man and not onely on God himself that he may be all in all And so Gods decree of election frō everlasting should not be onely of his owne free grace but partly of our selues or by reason of our faith works or vvorthynes foreseen Contrarie to the Scriptures aforesaid 3. Then also part of the glorie of our salvation should be ascribed to man not the whole to God alone Neyther should we haue such cause of being humbled in our selues and of renouncing all confidence in any vvorthynes of our ovvne that so vve may in deed giue all glorie to God as novv vve haue Ephes 1 3 6. Rom. 9 11 16 23 36. 1 Cor. 3 26 31. 4 7. with Ier. 9 23 24. Joh. 16 14. 4. Othervvise also our election should not be altogether certaine and unchangeable as novv it is inasmuch as it is grounded onely upon God vvith vvhom is no chaunge or shadow of turning and not upon man vvho is subject to chaunge and alteration Rom. 9 11. and 11 2 5 29. with Hos 13 14. Ioh. 10 16 29. 1 Pet. 1 2 5. 2 Tim. 1 12. and 2 19. Rom. 8 29 30 33 38 39. Mal. 3 6. Iam. 1 17. Numb 23 19. 1 Sam. 15 29. Psal 102 13 14 27 28. Exod. 3 14. Esa 46 10. Which is the more to be observed because they themselues also write that the Saincts and faithfull may fall avvay wholy from the grace of God and perish for ever So as their owne opinions being layd together they seem to deale in this matter much like as the Anabaptists doe in the other aforesaid Who vvhen the Lord himself hath giuen us a sure ground for the ministration of Baptisme to the faithfull and their children to wit Gods gracious covenant and commandement they to exclude children from the participation thereof vvould bring us to an uncertain ground of Mans profession of faith and repentance Hos 6 4. Matth. 13 20. Act. 8 13 23. 2 Tim. 4 10. For although there may be good use made of such profession about other questions touching Baptisme and the ministration therof yet vvhen we inquire of the right and sure ground hereof we must carefully keep unto that which God hath laid himself for the administring of his ovvne signe and seale of his covenant of grace and not admit

now commonly placed unto the Passeover in March following there vvilbe but onely three moneths and not six moneths or the half yere before spoken off Dan. 9.27 Whereunto also as touching the time that phrase of speach may haue reference vvhich is used concerning the vvoman in the Revelation of a time and times and half a time Rev. 12.14 7. Finally as the Lords supper now among Christians answereth to all the Sacrifices which they had in Israell heretofore so also the Lords day now is to us in stead of all their Feasts and holy dayes of Sabbaths Nevv moones Passeover Pentecost and Tabernacles So as novv vve haue no cause or need of such yerely dayes and Feasts as then they had Christ being come who is the body of all those shadowes vvhereof the Feasts vvere a part Col. 2 16 17. compared vvith Esa 66 23. Act. 20 7. Rev. 1 10 11 c. Of vvhich see more here before Chap. 14. sect 2 and 5 c. On the other hand there is alledged the ordinance concerning the Feast of † Or Lots Purim enacted by Mardochee and Ester accepted by the Iewes for them and their generations after them in memorie of their deliverance from the tretcherie of Haman c. Ester 9 20 32. Touching vvhich these things may be observed 1. that the book of Ester wherein this is recorded is Canonicall Scripture and vvhether it were written by Ezra or by Mardochee himself or by some Prophet that lived in those times as the book it self so also the Feast there spoken off hath the approbation of the Spirit of God by vvhich that historie was written And who can say othervvise but that the Feast aforesaid vvas in deed ordeyned agreed upon by speciall instinct and direction of the spirit of God 2. That Feast might also be a civill ordinance and solemnity kept in memoriall of the deliverance aforesaid And so much might both the maner of enacting it and the name and use of it likewise import it being established accounted observed as a time of feasting and joy and a good day and of sending portions one to another and gifts to the poore Esther 9 18 19 20 21 22 23 29 32. 3. And hovv ever it were observed whether as an ordinance civill or ecclesiasticall or both yet this is evident that this vvas done in the time before Christ when as now they had the observances of the lavv whereof their Feasts vvere a part by the ordinance of God from the bondage vvhereof vve are now freed by Christ and are taught by the Apostle to stand fast in the liberty vvherevvith Christ hath made us free and not to be intangled againe vvith the yoke of bondage Concerning which the Apostle reproving the Christians saith Ye obserue dayes and moneths times and yeares I am afrayd of you least I haue bestowed upon you labour in vayne Gal. 4 10 11. and 5 1. c. Which last reason may be observed in like sort about the Feast of the Dedication spoken off Iohn 10 22 23. at vvhich time Iohn saith Christ walked in the Temple in Salomons porch and reasoned vvith the Iewes which vvas a Feast ordeyned by Iudas Machabeus and the Congregation of Israel in remembrance of the dedication of the Altar spoken off 1 Mach. 4 59. Whereunto likevvise may be applied the former reason touching the Feasts and shadovves then used vvhich typed out our spiritual joy in Christ vvho is the trueth and body of all those shadowes and observations Col. 2 16 17. And vvhereas some for defence of Holy dayes invented by men alledge the voluntarie sacrifices had in Israell let these things further be observed thereabout 1. That those sacrifices in Israell vvere to be such onely as God had prescribed so to be observed as the Lord had appointed 2. That no Prince or persons might forbid or take them away without sinne Which I suppose vvill not be said touching the aforesaid observation of Holy dayes 3. That they vvere not urged upon Churches or persons against their will as the Holy dayes prescribed by men now be 4. That this or that man might bring them upon speciall occasion vvhen the vvhole Church was not bound thereunto vvhereas the observation aforesaid is laid as a duty upon vvhole Churches and not left voluntarie to this or that man to doe or leaue undone as they see cause 5. That many vvho obserue and plead for them doe sometimes acknowledge them to be humane ordinances vvishing they were taken avvay and keep them against their will And hovv then can they be accounted as the voluntarie sacrifices vvhich the Lord prescribed and Israell observed of old 6. Finally if this plea vvere good and sufficient in such cases vvhat inventions of men are there in religion that some would not thus plead for that they are as the voluntarie sacrifices had in Israell so open a vvide doore to all vvill worship and in deed take avvay the second commandement or securely transgresse it under such colours and pretences CHAPTER XVIII Of dealing with sinners for their reclayming or censuring Where also is treated of Suspension and excommunication c. VVHether the ordinance of God for the reclayming and gayning of brethren that fall into sinne should not stil be observed carefully religiously among the members of the church And that as there is occasion they be brought to the assembly of the Governours or the Congregation in publike having all things caried in order and according to the rules of governement prescribed by the Lord that so the cause being heard a due examination of the parties and vvitnesses being made and the fault certainly found out and convinced the parties offending may according to the nature of the sinne be admonished secluded suspended or debarred for a time from the Lords supper other meetings of the church or use of the holy things of God therein yea euen cut off from the church and delivered to Sathan if the case so require Such of the brethren I say as doe sinne and offend whether it be that they reproach abuse or injurie others by word or deed and despise the private admonitions of their brethren and of the vvitnesses that deale with them or that they offend publikely or doe otherwise transgresse in their conversation or that in religion they fall into heresy idolatry or other impietie and iniquitie and so persist after all good meanes religiously used for their reclayming This being still carefully regarded as is aforesaid that the order appointed by God in his word be observed that the Elders and Governours performe all such things as perteyne to their office duetie of their calling that the other members of the church doe keepe themselues every one in their place vvith all modestie reverence peace and godlynes beseeming the church and people of God Lev. 19 17. Prov. 25 8 9 10. Luke 17 3 4. and Matth. 18.15.16.17.18 compared with Mat. 5.22 1 Sam. 2.25 1 Cor. 6.1