to Ieroboam who was of Ephraim as others also doe Salomon Iarchi thus After he came up unto greatnes he sinned in idolatrie and he dyed the house of Ieroboam was cut off and likewise the house of Ahab As touching the Christian writers Mercerus expounds it thus The beginning of idolatrie in Israell was the worship of the Calues Mercerus brought into Israell out of Egypt where Ieroboam had lived an exile Hereupon there followed an other evill the worship of Baal the Sidonian idoll brought in by Iezabel Ahabs wife 1 King 16. What calamitie followed hereupon he sheweth †He dyed in one word See more in the historie The family of Ahab was cut off the land was afflicted with famine which was accompanied with the plague forreigne enemies c. And then againe applying it to Ieroboam After that he sinned by idolatrie for Baal is often the generall name of an idoll he dyed all his dignitie and beauty being lost The house of Ieroboam for the calues that he set up was destroyed according to the word of the Lord by the Prophet Zanchius thus As there is a threefold generation a Bodily when one is borne being conceived by the seed of man Zanchius a Spirituall when one of being the sonne of Adam is born anew by the boly Ghost to be the sonne of God and a Civil when one from low degree is advanced to some dignitie or is freed from hard servitude to happie liberty So there is a threefold death A Bodily when the soule is severed from the body a Spiritual when a man through sinne is bereft of the grace of God which is the life of the soule and a Civill when a man is deprived of his dignitie and power or kingdome or his happy estate Now by the name of death in this place comes properly to be understood the Civill death And that word He dyed respecteth two things both the present estate wherein Israell then was and their future estate now shortly to come When therefore he saith And he dyed shewing the other estate of Israell such as was at that present and such as should shortly follow after he teacheth that the kingdome of Israel for their idolatrie both was so far weakned as it wanted litle of utter ruine that shortly and certainely it should utterly be destroyed Calvin thus After that they sinned in Baal they dyed to wit because God deprived the tribe of Ephraim of that power Calvin wherewith before he had adorned it so as they wanted litle of utter decay For although their kingdome was not yet fallen yet was it come euen to the utmost so as the Prophet might well say they were dead that did now so farre differ from their former estate But where he saith They sinned in Baal it is certaine that this was not the beginning of their idolatrie Ieroboam first made the calues afterward his successour sett up Baal and borrowed that superstition from their neighbours the Sidonians as is thought English notes And accordingly the notes of our English Bibles haue it thus The Ephraimites are not farre from destruction and haue lost their authority Drusius thus That people is sayd to dye which is utterly wasted and destroyed Amos 2 2. And Moab shall dye vvith tumult So in another Prophet †Haba 1 12. Thou art God from everlasting Drusius we shall not dye Others expound it he is dead in sinnes Which I doe lesse approue I had rather thus take it He is dead he hath received divers overthrowes and slaughters he is fallen into grievous calamities which afterward perpetuall exile followed And although corrections be instructions yet when he suffered those so many evils they did not profit him at all So thus I say They could not bring him to life againe Tremellius and Iunius thus He dyed That is he was accounted as dead being of no account Tremel Junius Piscator and of no power or might And Piscator thus He Dyed that is he lost his authoritie so as he did no more make the subjects to tremble as before It is a metaphoricall speach For as the Greek proverb saith The dead bites not Thus haue I set downe particularly the exposition of divers vvriters upon this place that so it might the better appear not onely how these men doe ground their assertions in so vvaightie matters as these are upon such understanding of the Scripture as both Ievv vvriters and Christians of the best are otherwise mynded therein but also that this Scripture being so understood as both Iewes Christians expound it there can no such opinion or conclusions be gathered from it as these men would hereby mainteyne as any may perceiue And that from their owne exposition such consequences vvill not follovv I haue shevved before And if neither from their ovvn nor others exposition hereof what a manner of proof then is this Which if they will not yet obserue in the case of Israell let them but consider it in their ovvne thus as followeth If one applying this Scripture unto them should say N.N. was a teaching Elder and ruled also in the church but when he offended by schisme and false doctrine he dyed that is he lost his dignitie and authoritie being by the Church put frō the ministration of the Teachers office which before he executed vvith good regard in the Church And that the rest of them are dead vvith him in like sort according to the place and estate vvhich they had in the church formerly c. Or If some should so apply this Scripture unto them as they doe to Israel thus vvhen they offended by despising and opposing the governors government of the church by contention confusion breaking avvay from the church offensiuely they dyed and so remayne unto this day dead in their sinnes If then another keeping their ovvne vvords should infer hereupon that therefore the baptisme and other ordinances of God which they in shevv reteyn cannot be unto them the signes and seales of forgiuenes of sinnes and of life eternall and therefore are in their use of them false and deceitfull as be also the ordinances of God as they call them that are reteyned among the beathens Would they now themselues yeeld either that the baptisme and other ordinances of God had among them are but reteyned in shew or that they cannot be unto them the signes and seales of forgiuenes of sinnes and of life eternall or that they are in their use of them false and deceitfull or that they be but as the ordinances reteyned among the heathens c. Or if they or their children should repent and returne to the Lord and his Church againe would they reject the baptisme they haue as false and deceitfull and get them another that might be unto them the signe seale of forgiuenes of sinnes Or vvould they still reteyne a false and deceitfull signe and such as is no better then the
the latter that are not at all any causes of the former Rom. 8 29 30. 1 Pet 1 2 18 19 20. and 2 6 10. Mat. 11 25 26. Act. 13 48. and 14 16. Psal 81 12. Esa 29 10. Rom. 11 2 5 10.33 36. Some testimonies of auncient Writers Iustine Martyr saith God is not in the cause that such as are predestinate are unjust vvhether Angels or men but everie one by his owne fault is such a one as he shall appeare Iustin Martyr in Dialogo cum Tryphone Iudaeo Augustine saith They seek to know the causes of the will of God when as the will of God is it self the cause of al things that are For if the wil of God haue a cause then there is some thing that goeth before the will of God which is wicked to beleeue August tom 1. lib. 1. de Genes contra Manichaeos cap. 2. And moreover In them that were not yet borne and as yet had not done any thing there could not be any regard of deserts c. But if it be said that their conversation to come made the difference in the judgment of God then surely that shal be made of no effect vvhich the Apostle spake before saying Not of works Rom. 9 11. But seeing he saith generally Not of works there he vvould also haue vvorks past and to come to be understood to wit works past which were none at all and works to come which vvere not as yet Ibid. tom 7. lib. de Predest Gratia cap. 7. And again Hovv then said he unto these you are not of my sheep Ioh. 10 26. Because he savv that they vvere predestinate to eternall destruction not prepared to life eternall by the ransome of his blood Ibid. tom 9. tractat in Iohannem 48. Isidorus also saith There is a double or tvvo fold Predestination eyther of the elect unto rest or of the reprobate unto death Isidor de summo bono lib. 2 cap. 6. And Fulgentius saith The vvicked are predestinate unto the second death of the soule that is to the lake of fyer and brimstone Fulgent ad Monimum lib. 1. cap. 27. And hitherto concerning Gods decree of Election Reprobation CHAPTER III. Touching generall Redemption VVHether Christ haue not by his death according to the counfess and decree of God redeemed onely the elect from their sinnes and from the vvrath of God due thereunto and not all and every one in the vvorld none excepted therefrom Esa 53 ch compared with Rom. 8 33 34. 1 Thes 1 10. Psal 16 2 3 4. c. vvith Act. 2 25 36. Matt. 1 21. and 26 28. vvith Dan. 9 24 27. 1 Cor. 5 7. vvith Exod. 12 3 11 12 13 14. Joh. 10 15. Ephes 1 4 14. and 5.23.25 Tit. 2 13 14. Heb. 2 10 17. and 9 22 24 28. and 13 20. 1 Pet. 1 2 3 4 18 21. Revel 21 27. 1. Because they that are redeemed from their sinnes by the death of Christ are also delivered from the wrath to come and in Christ are justified quickned and begotten again to a living hope by his resurrection from the dead to an inheritance incorruptible and undefiled and that fadeth not away being reserved in heauen for us 1 Thes 1.10 Rom. 8.33.34 and 4.25 vvith Esa 53 chap. and Ephes 2.5.6 1 Pet. 1.2.3.4 Which grace is peculiar onely to the elect and not to all in the vvorld whosoever As appeareth by the Scriptures here noted before in the generall Position and many other the like in the vvord of God 2. The Prophets teach us that the righteousnes which novv Christ hath brought in is an everlasting righteousnes vvhereas that vvhich Adam had at the first was quickly lost and foone gone Dan. 9.24 vvith Eccles 7.29 Psal 49.12.20 And the Apostles teach us that the Redemption which Christ hath obteyned for us by his death is an eternall Redemption Eternall I say not onely in respect of the typicall or temporall Redemption and reconciliation made by the Priests in Israell but also in regard of the fruit and benefit vvhereof the redeemed are in deed made partakers to eternall righteousnes and salvation by Iesus Christ Heb. 9.12 vvith ver 24 28. and Dan. 9.24 27. Rom. 8.23.29.30 Luk. 21 28. Psal 16.3 11 and 130.7.8 Ezec. 43.18 27. vvith Hebr. 1.3.14 and 2.5 9.10.11 17.18 and 4.14.15.16 and 5.9.10 and 6.17 20. and 10.14 and 13.10.11.12.20.21 Ephes 1.4.7.14 1 Pet. 5.10 1 Cor. 1.30.31 Where yet further to this end may be considered how the Scripture speaking of our Redemption doth by this word sometimes meane the price and raunsome which Christ hath payed answered for us unto God sometimes our full enjoyning of the fruit effect thereof in eternall glorie Ephes 1 7.14 1 Cor. 1 30. 1 Pet. 1 18 19. vvith Luk. 21 28. Rom. 8.23 Like as the word Regeneration may sometimes be understood of our nevv birth that is begun in this life sometimes of our whole and full renevving to the enjoying of eternall glorie in the life to come Tit. 3 5. and Iohn 3 3. 1 Pet. 1 3 4. vvith Mat. 19 28. and Act. 3 21. 2 Pet. 3 13. Wherein we may also obserue how they which are partakers of the one shal likevvise be partakers of the other As vvhom the Lord once loveth and accepteth in his beloved Sonne Iesus Christ them he loveth to the end Rom. 8 37 38 39. and 9 11 13. vvith Mal. 1 2. Ephes 1 5 6. and 5 2 25 27. Ier. 31 3. and Iohn 13 1. and 15 13. vvith 10 15 16 17 27 28. So as then if all and every one in the vvorld without exception of any be redeemed by the death of Christ it vvould follow that all should be saved having an eternall righteousnes and redemption and being made partakers of the loue of God and regeneration to eternall life And so the Reprobate should be redeemed and saved asvvell as the elect and the unrepentant unbelevers most vvicked in the world should be partakers of eternall redemption righteousnes and salvation by Christ asvvell as the repentant and the beleevers and most godly that ever vvere Which is against the vvhole course of the Scriptures throughout 3. Besides that such generall redemption cannot stand vvith that uncessant and unreconciliable enmity which God himself upon the fall of man did put between the seed of the serpent the seed of the vvoman Gen. 3 15. By the seed of the serpent I understand with †Piscat in Gen. 3 15. c. others the wicked reprobate who are of their father the divell as Christ shevveth Iohn 8 44. and by the seed of the vvoman Christ himself specially and in Christ al the faithfull elect that come of that our first mother Eva there spoken off 1 Joh. 3 7 8 9. Heb. 2 11.14 15. Rom. 16 20. Gal. 4 4 5. 1 Cor. 15 54 57. Novv if synce the fall Christ hath redemed all in the vvorld whosoever euen the wicked and reprobate then
hath never ben repealed but abideth stablished upon a certaine perpetuall ground that is his promise and covenant of grace made with the faythfull and their seed for ever For which see the Scriptures here cited before and these also which followe Luke 1 54 55 72. c. and 19 9. Act. 16 31. Rom. 4 11 16 17. and 15 8 9 10. Gal 3 8 29. Esa 54 10. Mal. 3 6. Luk. 20 37 38. Hebr. 11 13 16. and 13 8 20. Rev. 14 6. II. And Christ hath confirmed the same when he sent forth his Apostles appointed them †Matth. 28 18 19. and Mark 16 15 16. with Gal. 3 8 29. Gen. 12 3. and 17 4 5 7 12 26 27. with Act. 16 15 31 33. Rom. 4 9 17 and 11.13 16. and 15.8 16. 2 Cor. 1 20. to make all the nations disciples to baptize them into the name of the Father the Sonne and the holy Ghost For to make the Gentiles disciples is by the Gospel to bring them unto the covenant of God made with Abraham the Father of manie nations for salvation through the name of Iesus Christ Which covenant is everlasting includeth the faithful their seed So as therefore Baptisme which hath now succeeded and doth seale it in stead of Circumcision is by this appointment of Christ to be administred unto all that be brought comprehended under that covenant of grace and consequently both to such as are of yeeres comming to the faith of Christ and to their children being yet infants And otherwise * Zach. 2 11. Esa 42 6 7. and 49 6 22. Act. 13 46 47. Joh. 10 16. 1 Cor. 1 9 13 16. and 12 13. Ephes 2 11 22. and 3 6. the Gentiles should not with the Iewes be joyned to the Lord and become his people with them and be made coinheriters of the same bodie and joynt-partakers of the same promise of God in Christ by the Gospel as the Scripture teacheth III. Which is yet the more manifest inasmuch as the Scripture speaking both of the Iewes and Christian Gentiles of their Sacraments saith that †1 Cor. 10 1 2. the Iewes of old were baptized and that * Col. 2 11 12. the Christians now are circumcized with circumcision made without hands which the Apostle also calleth the circumcision of Christ and that ‡ with 1 Cor. 12 12 13. and Ephes 3 6. Esa 49 6 22. both Iewes and Gentiles are fellow-heires partakers of the same promise in Christ and of one the same bodie under Christ the head By which againe it is evident that Baptisme is answerable to circumcision succeeding in the place thereof to be the Lords signe seale of his covenant and that Baptisme now is to be administred to the beleevers and their children aswel as circumcision was heretofore IIII. And this was also the †Act. 16 15 33. 1 Cor. 1 16. Apostles practise at the publishing of the gospell through the world to baptize both the householders themselues that beleeved their households also Euen like as ‡ with Gen. 15 6. and 17 26 27. and 21 4. Abraham first beleeved and then was circumcised and all his familie with him And like as * Exod. 12 48 49. And that by the speach of an house familie or houshold children also are implyed therein see Gen. 30 25 30. and 45 18 19. with 46 5 6 7. Num. 3 15. c. Psal 115 12 13 14. 1 Tim. 5 8. Herein therefore Origen sayth well that * Orig. in Epist ad Rom. the Church received Baptisme of Infants from the Apostles And Augustine that †August contra Donatist lib. 4 ca. 23.24 the baptisme of Infants was not derived from the authoritie of man or Councils but from the tradition or doctrine of the Apostles the stranger of the Gentiles which received the faith of the Iewes would keep the Passeover was not onely circumcised himself but all the males also that were his V. Moreover the children of beleevers are holy are Abrahams seed and heires by promise of the kingdome of heauen eternall blessednes And who can then withhold the baptisme of water from them to whom God vouchsafeth the baptisme of his spirit and the blessing of Abraham to an inheritance everlasting in his heauenly kingdome 1 Cor. 7 14. Rom. 11 16. Act. 3 25. Gal. 3 29. Esa 46 3 4. Psal 22 10 30 71 6. 115 12 13 14 15. Luke 1 41 44. Act. 10 47. Rom. 8 9 16. Luke 19 9. Mark 10 13 16. VI. And Baptisme is the Lords signe of his washing awaie of our sinnes receiving of us into the Church and incorporating of us into Christ for salvation by his death and resurrection Whereof the children of beleevers are partakers aswell as they which be of yeeres and therefore can no more be deprived of Baptisme then of remission of sinnes entrance in to the Church ingraffing into Christ salvation by his meanes Rom. 6 3 4. and 5 14 15. Zac. 13 1. 1 Cor. 1 13 16. and 12 13. Act. 4 12. with 16 30 34. and 22 16. Gal. 3 27 28 29. Ephes 2 19. 5 25 30. Tit. 3 4 5 6 7. Rev 1 4 5. Whereupon Origen writeth thus †Orig. tom 2. homil 14. in Lucam Children are baptised for the remission of sinnes Of what sinnes Or when haue they sinned Or how can there be any reason of the laver in children but according to the sense whereof we spake There is none pure from uncleannes no not if their life be but one day upon the earth VII Neyther is there any thing required in the ministration of Baptisme nor was heretofore * Gen. 17 7 12 26. and 21 4. in circumcision whereof young infants are not capable as wel as elder people whereas in the ministration of the Lords supper it is farre otherwise For ‡ and 1 Cor. 1 16. Act. 16 14 15 33. Matt. 28 18 19. with in baptisme the minister is †I speak of the outward agent the agent alone the person baptized whether old or young is onely a patient not an agent but “ in the Lords supper besides the actions laid upon the Minister there are diverse actions required also of the receivers as namely to take to eat to drinke to doe it in remembrance of Christ to shewe forth the Lords death to examine themselues and so to eat of that bread and drink of that cuppe All which actions are required of the receivers of the Lords supper whereby they also are made agents therein and not the Ministers onely But in baptisme it is not so for in it the action is wholly enjoyned and layd upon the baptizer and not upon the baptized So that euen by the institution and administration of baptisme compared with the institution and administration of the Lords supper the trueth of this point yet further is cleared and confirmed unto us †Matth.
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 â—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 OBJECTION IIII. But it is not right to reason thus from Abraham or from circumcision seeing that circumcision was giuen to Abrahams carnal seed for a carnal seale of a carnall covenant and temporarie promise touching the land of Canaan whereas Baptisme apperteyneth to the spirituall seed of Abraham and hath heauenly promises of salvation and eternall life by Iesus Christ 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. 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
dayes ver And after those dayes fulfilled vvhether it vvere a sonne or a daughteâ— she vvas to bring to the Priest a lambe a pigeon or tvvo turtle doueâ— for a burnt offring and a sinne offring ver 6 7 8. Which shadovves signâ—fied both the corruption of nature from the vvombe our redemptioâ— by grace through the mercy of God in Christ If any object that Christ himself vvas circumcised vvho yet vvas vvithout sinne and that Mary the Mother of Christ conceiving by the oveâ— shadovving of the holy Ghost and so not defiled by his birth yet kept also the lavv of purification after childbirth vve are to obserue that theâ— vvere divers reasons of using these ceremonies of the lavv besides the â—â—â—nifications aforesaid and other the like As namely this also for one 〈◊〉 for obedience of the lavv of God vvho gaue them to his people And 〈◊〉 this respect both Christ himself * Gal. 4 4. being borne of a vvoman under the â—avv and his mother being her self an Israelite they vvere both of them â—ound to keep these lavves of God vvhich vvere giuen unto Israell and â—â—uen also generally so as in the one there was no exception of any male child that vvas eight dayes old nor in the other of any vvoman that â—rought forth children Gen. 17 12. and Lev. 12 chap. And this very reason of the observation of the law of God therein is in some particulars expressed by the Euangelist himself Luk. 2 21 24. Besides that othervvise the like objection might be made touching Christs baptisme vvhich he also received not for that he vvas himself defiled vvith sinne and needed to be clensed therefrom but because he would thus fulfill all righteousnes as he did himself shevve to Iohn the Baptist vvhenas Iohn made exception thereabout considering his person and estate Matt. 3 13 14 15. 3. But to proceed vvith the point in hand David a Prophet and man of God expressely professeth of himself that he vvas brought forth in iniquity and that in sinne his mother conceived him Psal 51 5. Which is also the more to â—e mynded because in another Psalme he styleth himself the sonne of Gods handmaid being an Israelite borne of beleeving parents under the covenant of grace Psal 86 16. and yet so acknovvledgeth his naturall corruption as is aforesaid And the argument of the Psame doeth yet the more confirme it in that speaking there of actual sinnes and particularly of his adulterie vvith Bathsheba he noteth the fountaine thereof to haue ben the originall corruption that was in him defiling the vvhole man Psal 51 4. compared with the title of the Psalme and ver 1 2 c. Thus teaching us by his example alvvay to look not at our actuall sinnes alone but at our naturall corruption also as being the bitter fountaine originall thereof that so we may aright discerne and acknowledge how corrupt and sinful we are and be truly humbled in our selues and giue glorie to God in al his judging of us ver 3 4 5. Which els we doe not attaine unto aright as vve should Whereupon in the next verse after he calleth it wisdome to know this corruption of our nature and to acknovvledge it be truly humbled thereby and cast downe in our selues before God Psal 51 6. 4. And the Apostle Paul teacheth the same when he saith that al euen the Iewes as vvell as the Gentiles are by nature the children of wrath Eph. â— 3. He saith not by imitation as some would colour it for more confirmation of their error but by nature saith he are we al the children of wrath that we may know this is naturall and from the birth Whereupon again otherwhere he calleth our naturall corruption the old man and the law of sinne that is in our members and the sinne that dwelleth in us and so easily and reaâ—â—ly besettes us about hanging fast upon us also the body of sinne the body of â—â—ath c. Rom. 6 6. and 7 17 23 24. Hebr. 12 1. 5. And Christ himself also teacheth that that which is borne of the flesh is â—â—sh Ioh. 3 6. And Iob saith Who can bring a cleane thing out of an uncleane Not one Iob 14 4. Eyther therefore they must say that children are not borne of the flesh nor that their parents by nature are uncleane or els they must grant children also to be flesh and uncleane by natural generation 6. Neyther els should Christ onely be exempt from sinne being conceived of the Virgin by the overshadowing of the holy Ghost Luk. 1 31.35 with Hebr. 4 15. and 7.26 For by their opinion all children should be borne without sinne as well as Christ And what priviledge then had Christ by his birth after that sort What then needed it in this behalf that Christ should be borne of a virgin conceived by the holy Ghost comming upon her the power of the most high overshadowing her And why are these things so specially noted and were so done concerning Christ to free him from sinne and to exempt him from all others if their opinion were true that children are not corrupted with originall sinne 7. How also then is it true which the Scripture so often teacheth that all haue sinned and come short of the glorie of God Rom. 3 23. that the Imagination of mans heart is evill from his youth Gen. 8 21. that vve are not sufficient of our selues to thinke any thing as of our selues 2 Cor. 3 5. that we are dead in trespasses and sinnes Ephes 2 1. that we are insnared and taken captiue by the Divel at his vvil 2 Tim. 2 26. by nature vvalk in the lusts of our flesh fulfilling the desires of the flesh and of the mynd Ephes 2 3. whereupon moreover our corrupt inclinations affections and actions being fruits of our originall corruption are called the works of the flesh Gal. 5 17 19 20 21 24 26. our mouth lips tongues throat eyes hands feet and all our members are polluted vvith sinne and iniquity Psal 5 9. and 10 7. and 14 2 3. Esa 59 3 8. Rom. 3 10 18. And this taught by the Apostle to be the case both of Iewes and Gentiles that every mouth may be stopped all the world become guilty before God Rom. 3 9 19. 8. Finally how is it that children dye if they haue no sinne seeing death entred into the world by sinne and is the wages thereof Rom. 5 12 21. and 6 23. And when God brought in the flood upon the world of the ungodly and none vvere saved but eight persons shall vve think there were no children in the world or that the death which came upon them by the flood was no punishment of sinne Gen. 6 and 7 chap. with 2 Pet. 2 5. Likewise at the destruction of Sodome and Gomorrah vvhen God rayned fire and brimstone from heauen upon all in those cities Gen. 19 chap. And at the conspiracy of Corah Dathan and Abiram when
besides the fyer which consumed the two hundred fiftie men that offred incense the earth opened and swallowed up Dathan covered the company of Abiram their wiues their sonnes their litle children and all that appertayned unto them Num. 16. chap. with Psal 106 17 18. where there is mention of litle children in particular Numb 16 27. Like as there is also at the slaughter made in Ierusalem for the abominations done in the midst thereof Ezec. 9 1 6. And to conclude if children vvere not through sinne subject to death yea and to eternall death condemnation then should â—â—ey need no Saviour and why then needed Christ in respect of them â—â—â—take part with children of flesh and blood that through death he might destroy â—n that had the power of death that is the Divell as the Apostle teacheth Heb. â— 14. And thus much by this occasion touching Originall sinne in children CHAPTER III. Wheher the Baptisme that is received in the apostaticall Churches of Christians as in the Church of Rome and the like is to be renounced a new to be repeated again or not ANother great errour also it is to think that the baptisme had in the Church of Rome or other apostate Churches is not to be regarded but to be renounced and another to be received anevv Which opinion vvhereupon soever it arise whether upon the denying of baptisme to children vvhich is used in the Churches aforesaid or upon other erroneous perswasions touching apostate Churches or the baptisme thereof certaine it is and evident by the Scriptures to be against the vvord and vvill of God and therefore to be sinfull so to hold or practise I. Which first may appeare by this that there is neyther precept not example nor other ground in all the Scriptures either in the Old or Nevv Testament for renouncing repeating nevv requiring or admitting thereof And therefore such perswasions new baptismes are not from heauen but of men Contrary to the baptisme of Iohn and the Apostles vvhich was from the Lord. Matt. 21 25. and 28 18 19 20. Joh. 1 25 33. with Act. 15 24. Gal. 5 7 8. II. Secondly there is one Baptisme as there was one Circumcision And Baptisme had in the apostate churches of Christians is answerable to circumcision retayned in Israels apostasie Now circumcision being once received in the apostasie of Israell was not repeated again at their returning to the Lord and leaving of their idolatrous vvayes to serue him according to his word but they that vvere so circumcised were vvithout any new circumcision of the flesh accepted at Ierusalem and admitted to the Passeover of vvhich none might eat that was uncircumcised In like maner also Baptisme being once received in the apostaticall churches of Christians is not to be repeated agayn when any so baptised returne unto the Lord and forsake their idolatries submitting themselues to the truth of the Gospel but they are without any new baptizing vvith water to be received of the Churches of Christ and admitted to the Lords supper vvhereof none may eat being unbaptized For these examples of Israell as all other things in the Scriptures written aforetyme are aforevvritten for our instruction and comfort Eph. 4 5. with Gen. 17 10 13. Ezâ— 12 48 49. 2 Chron. 30 chap. Jer. 9 26. Hos 1 2. Ier. 50 4 5 19 20. and 51 5. with Ezech. 16 and 23 chap. Ezr. 6 19 20 21. with Rom. 15 4. III. Also the covenant of Gods grace in Christ is * Gen. 17 7. Psa 89 30 34. and 106 45. and 111 5 9. Gal. 3 8 29. Heb. 13 8 20. with Deut. 4 30 31. and 29 10 15. and 30 chap. Rom. 11 15 16 28 29. an everlasting covenant into vvhich it pleased God to take us vvith Abraham our father vvhen he made that covenant vvith him his seed for ever And as the Lord himself vvho knoweth his works from the beginning †Iudg. 2 11. c. 2 King 13 23. and 14 27. 2 Chron. 15 3 4. and 30 6 7 8 9. Jer. 51 5. Ezech. 16 2 60. c. and 28 10 24 25 26. with 32 24 32. Hos 3 1. and 13 4 5. Col. 2 10 13. Rev. 18 4. hath regard unto it in his mercifull dealing concerning his people in apostaticall Churches and estate so ought we also our selues carefully to haue respect thereunto in the consideration of baptisme thus received as in all other things according to the word of God and manifold occasions ministred from the Lord. IIII. And seeing Christ dyed to sinne once being raysed from the dead dyeth no more but liveth to God And we are buryed vvith him by baptisme into his death to be planted with him likevvise to the similitude of his resurrection therefore also all that are once baptized into his name ought still to reteine it for continuall use and comfort and not agayn to repeat it any more then there is repetition of Christs death and sacrifice once offered to take avvay sinne Rom. 6 8 11. with ver 3 4 5. and Act. 13 34. Heb. 7 27. and 9 25 29. and 10 10 14. 1 Pet. 3 18. Revel 1 18. with Matth. 28 19 20. Act. 2 38 39 41 42. and 10 48. 1 Cor. 1 13. and 6 11. 12 13. Gal. 3 27 28 29. 1 Pet. 3 21 22. Rev. 1 4 6. V. And touching the Church of Rome in particular it cannot be denyed but that Church was espoused to Christ in the covenant of grace by the Gospel of salvation having baptisme with the rest of Christs ordinances in the Apostles dayes hath ever since reteyned it with other grounds of Christian religion notwithstanding all her adulteries and apostasie whereinto she is fallen As may be seen both in that Church it self all other churches vvhich are the daughters thereof in their constitution eyther for faith or order or both in vvhole or in part And hereunto as in Iudahs and Israels apostasies heretofore so novv in all cases and questions of this nature due respect is alvvay to be had As may appeare by these Scriptures Rom. 7 1 8. and 6 3 4. with Revel 17 chap. and 18 4. Gen. 17 7 14. with Jud. 2 11 12. c. 1 King 14 22 23 24. 2 Kin. 21 and 24 25 chap. Psal 89 30 34. 2 King 9 6. 13 23. 14 27. Ier. 2 ch Eze. 16 2 44 60 c. and 20 and 23 chap. Dan. 9. chap. Hos 2 chap. and 3 1. and 12 9. 14 1. 2 Chro. 30 6 7 8 9. with 15 3 4. Lev. 12 2 3. and 26 14 45. Deut. 4 25 31. and 29 10 15. and â—0 chap. with Rom. 11 15 16. Hebr. 7 9 10. VI. They professe Iesus to be the Christ to be the sonne of God maniâ—â—â—â—â—â— in the flesh that dyed for the sinnes of the vvorld that by his sacriâ—â—â—â— and death upon the crosse hath reconciled us unto God and payed 〈◊〉 â—ood as a full and sufficient
thou hast a name that thou livest and art dead Rev. 3 1. Should we novv infer hereupon as this man here doth upon the like phrase in the Prophets touching Israell that therefore baptisme and the other ordinances of God had in the church of Sardis vvere but in shew reteyned therein and could not be unto them the signes and seales of forgiuenes of sinnes and of life eternall and therefore vvere in their use of them false and deceitful as vvere the ordinances as he saith of God reteined among the Gentiles Would any man of heart and understanding endure such blasphemie Saith not the Scripture that the church of Sardis vvas one of the seuen golden candlesticks shewed unto Iohn And doth not Christ our Lord who hath the seuen spirits of God vvhose eyes are as a flame of fire accordingly approue it so to be Rev. 1 4 11 12 13 14 20. with 3 1 c. Far rather will I with Christ his Apostle esteem it to be dead in some respect yet acknowledge it a golden Candlestick and true Church of God in other respect then gather such maner of consequences as this man usually doth upon any such phrases that he meteth vvithall And this is the more to be mynded touching this doctrine of his because himself in the same treatise affirmeth that ‘ Animad pag. 103. our reasons from Israell are impertinent to the estate of Rome there spoken off but might vvell serue for the times vvherein Iohn lived vvhen the true †Rev. 2 and 3 cha Churches vvere many of them apostate Where also he citeth in the margent Rev. 2 and 3 chapters and so this Church of Sardis for one Where I might note againe his contradicting of himself and his manifold errors in divers respects if I vvould here stand thereupon For if the estate of apostate Israell may vvel serue the times of Iohn when the true churches spoken off in the Revelation ch 2 and 3. vvere many of them apostate then it cannot be that the estate and ordinances of God had in Israell should be such as ‡ Animad p. 70 c. in this other place and throughout his treatise he would beare us in hand Thē also should Israel be a true church though in apostasie as here himself calleth those churches in the Revelation apostate and yet true churches Which by vvord and vvriting othervvhere he still oppugneth That vvhich concerneth the church of Rome may be touched othervvhere In the meane time we haue now ynough from these men themselues seeing the church of Sardis vvhich they say was apostate and Christ saith vvas dead is by themselues acknowledged to be a true church by the Scriptures approved for a golden candlestick So al their pretences and oppositions vanish into smoke Secondly for the place of Hoseah it self if it be understood as by putting a vvord to the text here they expound it of death in sinne yet let it be vvell considered vvhether it will therefore follow that circumcision now in Israel was not the Lords signe his seale of forgiuenes of sinne but a false and deceitfull signe in their use thereof and no better then the ordinances of the heathen The Scripture sheweth how vvhen one being called of Christ to follow him requested saying ‘ Luke 9 59 60. Lord suffer me first to goe and bury my father Christ said unto him again Let the dead bury the dead but goe thou and preach the kingdome of God meaning Let the dead spiritually bury those that are dead bodily Shall we novv therefore hereupon gather that the circumcision then had among the Iewes vvas a false deceitful signe in their use thereof and not the Lords seale of forgiuenes of sinne and eternall life Also vvhen Paul speaking of widovves in the Church saith “ 1 Tim. 1 3 5 6. Honour widowes that are vvidowes in deed c. Now she that is a widow in deed and desolate trusteth in God and continueth in supplications prayers night and day But she that liveth in pleasure is dead while she liveth Meaning she that liveth the naturall life but is dead vvith spiritual death May we now infer hereupon that the baptisme had in the church of Ephesus where Timothee thus vvritten unto “ 1 Tim. 1 3. now was or in any other of the Primitiue churches wherein such widowes were was not the Lords signe of the remission of sinnes and eternall life but a lying execrable signe in their use thereof and no better then the heathens baptisme or other observations of theirs Shall the infidelitie of man make Gods trueth of none effect Shall not God be true though men be lyars Shal not his signes seales still be his true and holy ordinances though eyther Churches generally or some particular persons that enjoy them walk unworthy of them abuse and corrupt both them and themselues If some among this people that write shus yea if the Congregation it self vvherof these men themselues are should be dead in sinne having * Rom. 16.17 Gal. 5 19 20. Heb. 10 25 Iude v. 19. offended scandalously divided themselues from the church whereof they vvere as †Arrow against idolatrie p. 4 71. c. they acknovvledge that Israell did from Iudah notwithstanding all their pretences to the contrary will they therefore yeeld that the baptisme had among them is not the Lords ordinance nor his signe seale of forgiuenes of sinne and of eternall life but a lying and deceitfull signe in their use thereof and no better then the heathens ordinances Or if some in any Churches euen in the best at this day be found dead in their sinnes will they therefore infer such consequences about the baptisme other ordinances of God had among them that they are not the Lords signes and seales but lying deceitfull in their use thereof The vvord of God it self is by some made unto themselues the savour of death unto death Is it not therefore in the Lords ordinance the savour of life unto life 2 Cor. 2 14 15 16. So likevvise is it with the Lords supper as the Apostle shevveth 1 Cor. 11 18 34. Yet may vve not therefore gather such consequences thereupon as these men doe about the question in hand Thirdly their exposition of the place aforesaid being admitted it was then that Israell became dead in sinne when they offended in Baal But the vvorship of Baal in the ten tribes vvas first instituted by Achab. 1 Kin. 16. 31 32 33. And Ahab was the seuenth king of Israell and reigned about threescore yeeres after Ieroboam the sonne of Nebat that set up the Calues caused Israell to sinne 1 King 12 16 chap. And there was great difference betweene Ieroboams calues and Baals idolatrie as appeareth both by Eliahs historie vvho ‘ 1 Kin. 18 18. c. directly earnestly set himself against the Prophets of Baal in Ahabs time that first brought them into Israell
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 accounted * Esa 1 21 Ier. 3 3 20 Eze. 16 35 Hos 2 2 5 Ierusalem Israell to be harlots and pronounced †Esa 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 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 shevved †Pap. 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 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 hold * Rhemes 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
harlot the great whoâ—e the mother of the whoredomes and abominations of the earth beleeving and speaking lyes in hypocrisie giving heed to seducing spirits and having pleasure in unrighteousnes c. Rev. 17. 1 5. 1 Tim. 4 1 2 3. 2 Thes 2 3 10 11 12. And that thus there being in divers respects a double consideration had of the Church of Rome novv as of Israell heretofore it will appeare how in one respect it may be said there is the church of God or a true church there and in another respect there is an apostate or a false church there as it is said of the same woman that she is dead and aliue in divers respects 1 Tim. 5 6. * These also he mentioneth not And of the Iewes that they ar enemies in one respect yet beloved in another Rom. 11 28. So Iohn Baptist is Elias is not Elias in divers respects Ioh. 1 21. with Matt. 11 7 14. 17 10 13. Iudas is an apostle yet a divel Mat. 10 2 4. with Ioh. 6 70. The Iewes are the children of Abraham yet the children of the divel Ioh. 8 33 34. As the Prophets also called the Iewes the seed of the wicked the seed of the adulterer a false seed in one respect when in other respects they acknowledge them to be the seed of Abraham Iacob Israel so a true seed people of the Lord. Esa 1 4. 5â— 3 4. with 41 8. 45 19. 58 1. Hos 2 1 2. 4 15. Esa 63 16 17. 64 9. Ier. 31 36 37. Hos 4 6 12. 5 4. 14 2 3 4. And endles it were to recount the many speaches several considerations of things thus spoken off in the Scriptures Christ is without Father and without mother Heb. 7 3. and yet he hath Father and mother Luk. 2 48 49. Ioh. 1 18. and 2 3. Christ was put to death in the flesh but quickned in the spirit 1 Pet. 3 18. Abraham is unrighteous in him self but righteous by faith Rom. 4.3.5 The Apostle Paul and all the regenerate serue the law of God and the law of sinne the one with the mynd the other with the flesh Rom. 7.25 Peter is a disciple and an Apostle yet in other respect is by Christ called Satan Mat. 10 2. and 16 23. A leprous Iew is a true man and an Israelite but a corrupt diseased man to be put and kept out of the host of Israell till he be cleane Lev. 13. and 14. with 2 Chron. 26 20 21. Numb 12 10 15. The Temple is the house of God and yet is made a denne of thieues Mat. 21 13. The Emperours of Rome of Babylon the other nations are kings and higher povvers ordeyned of God Rom. 13 1. with Rev. 17 10. Dan. 7 17. yet are they also in other respects Beasts Lyons Beares Leopards c. Rev. 12 3. and 13 1 2. with Dan 7 3 6. So likewise the beast was and is not and yet is Rev. 17 8. And a number the like that may be observed in other places of the Scriptures compared together M. Ainsvv comming to answer and treat of this double regard aforesaid ‘ Animad p. 92 93 94 95 96. setteth himself to except and oppose vvhat he can finding the light of the truth herein to be so evident as it is is driuen divers times to yeeld unto it which yet he doeth in such sort as euen then also he ceaseth not to except and oppugne after his manner as the Reader in his treatise may obserue Novv how needfull profitable the consideration of this double regard is both about this and other questions in religion I leaue to the judgment of such as are of judgment and indifferency and that it may the better be considered of I haue here againe set it downe as I did heretofore Whereunto I will novv having this occasion annex this moreover touching Israel about the point in hand That when Ionah was commanded by the Lord to goe to Niniveh that great city and cry against it it is said * Jon. 1 3. he rose up to flee unto Tarshish from the presence of the Lord that is saith Piscator out of the land of Israell where the Lord dvvelt with his people Piscat in Ion 1 3. And that Ionah prophecied in Israel among the tenne tribes appeareth by 2 King 14 23 24 25 26. and vvas himself of Gath Hepher a towne of the tribe of Zebulun 2 King 14 25. vvith Josh 19 10 13. Now by this may appeare that Israell being compared vvith other nations as I noted before had another consideration estate in the account of God and his Prophets then those nations had Tarshish vvhither Ionah novv would flee is out of the presence of the Lord as the phrase is here used and understood Israell from whence Ionah fleeth is in the presence of the Lord. And so it is said in the historie the Lord was gracious unto Israell speaking of the ten tribes and had compassion on them and had respect unto them because of his covenant vvith Abraham Isaak and Jacob and would not destroy them neyther cast he them from his presence as yet 2 King 13 22 23. As the same phrase likevvise is used touching Iudah that through the anger of the Lord it came to passe in Ierusalem and Judah untill he had cast them out from his presence that Zedekiah rebelled against the king of Babilon 2 King 24 20. Jer. 15 1. Whereupon Piscator also compareth this phrase vvith the like speach in Moses where Cain said unto the Lord from thy face shall I be hid Schol. in Gen. 4 14. as M. Ainsw himself doth vvith those words And Cain went out from the presence of the Lord. In his Annot. on Gen. 4 16. The like may be observed in Amos his speach to Amaziah vvhere he calleth the land of Assyria a polluted land in respect of Israell Amos 7 16 17. And yet in other respect the land and people of Israell not onely of the ten tribes but of Iudah all the tribes of Israell together is said to be polluted and defiled Psal 106 38 39. Jer. 2 7. and 3 2 9. and 16 18. Hos 5 3. and 6 10. But of this and divers other things that may hither be referred I haue spoken here before more particularly Pag. 61 62. and 114 c. Novv before I proceed to other things it will not be amisse to shew what some others haue observed about this matter concerning a divers consideration of the church And namely vvhat Keckerman vvhose judgement I shewed here before vvriteth further thereabout The church saith he largely taken is again considered eyther distinctly with opposition to the heathen or collectiuely in respect of Christians among themselues The Christian church if it be looâ—ed upon distinctly in opposition to the heathen is the company of al those which professe Christian religion or the name of
violent death but shal vve therefore match them together as like touching eternall death 3. Difference also is to be put betvveene the revealed and the hidden vvill of God so to call it As may be observed in the Lords dealing with Abraham Ezechiah and others God biddeth Abraham take Isaac his sonne sacrifice him yet Gods purpose vvas but thus to trie Abrahams faith and obedience vvhich purpose of God was as yet concealed from Abraham till God did afterward manifest it Gen. 22 1 2. c. The Lord also biddeth Esaiah goe tell Hezekiah that he should then dye when God notwithstanding doeth afterward adde fifteene yeres more to his life which as yet was concealed from Hezekiah Esa 38 1. c. Yet this double will so to call it is but in respect of us and the manifestation thereof unto us For otherwise in respect of God himself he never would any other thing but that vvhich also he doth 4. Again difference is to be put between willing as delighting with willing as decreing Otherwise if God simply would not none should dy at al. 5. Obserue vvithal vvhether in the places aforesaid the Prophet speak not of the vvicked converting to the Lord and not of the Reprobate whereabout the question novv is For which consider that vvhich is vvritten in Ezech. 18 21 22 27 28 c. 6. Finally the right translation understanding here is thus †Or I am not delighted with I haue no pleasure saith the Lord in the death of the wicked c. Whereupon obserue againe that God delighteth not in the death of a sinner in one respect as it is the destruction of his creature Ezech. 18 23. and 33 11. But he delighteth in it in another respect as it is his just punishment of sinne Psal 37 13. vvith 2 4 5 12. Prov. 1 26. Ezech. 21 17. And here see Piscat in Ezech. 18 23 32. and 33 11. Also Piscat Resp. ad duas disputat Taufreri Resenij pag. 38 100. Object III. But the doctrine of Gods predestination especially of Reprobation should not be taught or at least not be taught unto the common people c. Ansvv 1. Why then doeth the Scripture teach it the Prophets Apostles and Christ himself The Prophets Gen. 25 23. vvith Rom. 9 12. Exod. 9 16. and 33 19. vvith Rom. 9 15 17 18. Ier. 6 30. Mal. 1 2 3. vvith Rom. 9 13. Prov. 16 4. vvhere it is expressely said that the Lord hath made all things for himself yea euen the vvicked for the day of evill And Christ himself also teacheth the same when he saith †or I confesse to thee I thank thee O Father Lord of heauen and earth because thou hast hid these things the mysteries of the kingdome of heauen from the vvise and prudent and hast revealed them unto babes Euen so Father for so it seemed good in thy sight Mat. 11 25 26. Where it is evident that Gods decree not onely of election but of reprobation also dependeth meerely on Gods good will and pleasure Also Matt. 13 11. And again when he saith in his prayer to the Father Those that thou hast giuen me I haue kept and none of them is lost but the sonne of perdition meaning Iudas John 17 12. Like as Antichrist also is called the sonne of perdition 2 Thes 2 3. that is appointed to perdition and condemnation As by the sonnes of death is understood also such as are appointed to dye Psal 79 11. and 102. 20. And the Apostles teach it in like sort namely the Apostle Paul Rom. 9 11 23. and 11 chap. 2 Tim. 2 19 20. Ephes 1 3 11. 1 Thes 5 9. where the Apostle having said Let us not sleep as doe others but let us that are of the day be sober putting on the brestplate of faith and loue and for an helmet the hope of salvation then presently annexeth For God hath not appointed us to vvrath but to obteyne salvation by our Lord Jesus Christ And Peter likewise who teacheth out of the Prophets that Christ is a stone of stumbling and a rock of offence to them vvhich stumble at the word being disobedient vvhereunto also they vvere appointed 1 Per. 2 8. And Iude the Apostle saying There are certain men crept in unavvares vvho vvere of old foreordeyned to this condemnation c. Jude ver 4. Thus doe the Prophets Apostles Christ himself plainly and purposely teach this doctrine And should not then the ministers of Christ tread in their steppes being still carefull to teach it wisely and soundly according to the Scriptures For vvhatsoever things are vvritten aforetime they vvere vvritten for our learning that we through pacience and comfort of the Scriptures might haue hope Rom. 15 4. 2. Moreover this doctrine is both lawful and good to be taught in the church 1. Because it glorifyeth God ascribing and yeelding to God the glorie of his mercie justice wisdome and povver over all Ioh. 16 14. Rom. 9 22 23. and 11 33 36. II. Because it stirreth up to holynes of life prayer thanksgiving good vvorks searching and relying on the word of God c. 1 Thes 5 6 9. Mat. 11 25 26. Act. 4 24 28. c. Ephes 1 3 12. and 2 10. Rom. 15 4. 2 Tim. 3 15 16 17. 2 Pet. 1 3 10. III. Because it assureth us of the certaintie of our salvation being grounded in the eternall and unchangeable counsell of God It teacheth us to cast off all confidence in our selues and to ascribe our salvation onely to the grace of God acknowledging and admiring the riches of Gods mercy vvho of his free grace hath chosen us to life and salvation in Christ It comforteth us against distrust despaire and other manifold tentations arising by meanes of troubles and adversities that befall us in this life teaching us in all things paciently to rest in the work of God and particularly it strengtheneth us against the grief and offence that otherwise we might take at the iniquitie and evill dealing of hypocrites and other wicked persons in the church or out of the church in asmuch as we knovv that God is the disposer of all things that they come to passe according to his eternall and most certain and determinate counsell vvho therefore will vvork all things for good unto us in Christ 2 Tim. 2 19 20. Rom. 8 28 39. and 11 33 36. 2 Sam. 16 10 11. and Iob 1 21. Mat. 11 25 26. and 20 15. John 17 12. Act 2 23. and 4 27 28. 1 Pet. 2 6 7 8. Jude ver 3 and 4. Rev. 13 8. and 17 8. 20 15. and 21 27. 3. It giueth us good necessarie occasion to put difference between Gods decree of election reprobation which was before all beginning and betvveen the execution thereof vvhich succedeth in time aftervvard And thereupon to obserue that many things come betvveen the decree it self and the execution thereof which are due meanes causes of
those in whom Christ delighteth that is to the Saints that are great excellent and noble being made the sonnes of God in Christ ver 3. vvith 1 Ioh. 3 1. Joh. 1 12. For whom Christ dyed and rose again from the dead is set in glorie at the right hand of God vvhere are pleasures for evermore Psal 16. And that thus we may understand and apply this Psalme unto Christ and to the work of his redemption and mediation vve may learne by the Apostles themselues so alledging applying it other psalmes accordingly Act. 2 25 36. compared with Psal 16 8 11. and 110 1. 132 11. 9. They whom Christ hath redeemed by his death haue remission of sinnes through the blood of his crosse receiue the spirit of adoption of sonnes are sanctified renewed and made conformable to the image of Christ are never separated from the loue of God vvhich is in Christ Iesus become members of that body vvhereof Christ is the head and Saviour are the Saints of the High ones or of the high places and haue the Angels sent forth to minister for them as being the heires of salvation Ephes 1 7. Col. 1 12 14. Rom. 8 15 39. Gal. 4 4 7. Exod. 29 36 37. and Ezec. 43 13 27. with Heb. 13 10 12. and 2 9 11. and 10 14 19 20. Tit. 3 4 7. Phil. 3 10. Ephes 1 3 23. and 5 23 27. Dan. 7 13 14 18 25 27. with chapt 9 24 27. Psal 91 11 16. Mat. 18 10 11. Heb. 1 3 13 14. Of vvhich graces and benefits seeing all are not partakers but the elect and beleevers onely therefore also the Redemption of Christ and the fruit thereof perteyneth to these onely not to all in the vvorld whosoever 10. Christ at his first comming vvas once offered to beare the sinnes of the Many unto vvhom expecting him he shall appear the second time vvithout sinne unto salvation Heb. 9 28. Which second appearance of his seeing it shall not be unto all for salvation but onely to the many spoken off who are the heires of salvation as may be seen in 1 Pet. 1 2 5. Matth. 25 31 46. 1 Thes 1 10. and 2 Thes 1 6 10. Tit. 2 11 14. 1 Ioh. 1 2 3. in the other Scriptures aforesaid therefore also Christ was offered to beare the sinnes onely of them and not of all in the vvorld whosoever whatsoever they be Herevvith also accord sundry speaches of auncient writers As vvhen Ambrose saith God knovveth vvhat the Spirit desireth Rom. 8 26 27. and vvhat is the mynd of the Spirit because he maketh intercession for the Saints as it is written because euen the Spirit maketh intercession for us For they for whom Christ suffered and whom he hath cleansed with his blood for them doth the spirit also make intercession Ambros tom 2. libr. 5. epist 23. And Augustine The Donatists vvould not agree that by the name of the World the church could be signified contrarie to the words of the Apostle who saith 2 Cor. 5.19 God was in Christ reconciling the world to himself and contrarie to the words of the Lord himself who said The sonne of man came not to judge the world Ioh. 3 17. 12 47. but that the world through him might be saved For the world cannot be reconciled to God and saved by him unlesse that by the name of the World the church be understood which onely being reconciled by him is saved August tom 7. lib. contra Donatist And again He that spared not his owne sonne Rom. 8 32 33. with ver 29.30 but delivered him up for us all how shall he not with him also freely giue all things unto us But to whom To us that are foreknowne and predestinated justified glorified of whom it followeth Who shall lay any thing to the charge of Gods Elect August tom 9 tractat 45. in Iohan. Again also Hovv then said he unto these ye are not of my sheep Because he saw they were predestinate to eternal destruction Ioh. 10.26 not ordeyned or purchased to eternall life by the raunsome of his blood Ibid. tractat 48. in Iohan. And Cyrill likewise Christ is novv also subject to the Father Hebr. 9.14 1 Pet. 1 19 20 21. yet not for all but onely for them that beleeue in him for whom he offered himself as a lambe without â—â—ot unto the Father that he might offer them unto God being freed from all sinne Cyrill Thesauri lib. 10. cap. 8. CHAPTER IIII. Touching freewill or power in our selues unto good since the fall VVHether true conversion unto God saving faith in Iesus Christ be not the free gift of God and the vvork of his grace powerfully vvrought in us to his praise and glorie And is not of our selues or in the povver of our freevvill as grace is offered to receiue or to refuse it to beleeue or not to beleeue as we will our selues but is vvholly the free gracious and povverfull work of God in us as is aforesaid Eph. 1 ch and 2 1 8 9 10. Phil. 1 29. and 2 13. Col. 1 12 13 21. 2 Thes 1 3 11 12. Ioh. 1 5 11.12 13. and 3 3 6 27. and 6 44 65. Act. 16 14. and 26 15 18. Gen. 6 3 5. Deut. 30 6. Job 15 16. Psal 51 5. and 100 3. Prov. 27 22. Ier. 31 18 33. Ezech. 11 19 20. and 16 6. Iam. 1 17 18. 1 Ioh. 3 1. Heb. 12 2. and 13 20 21. 1. Because saving faith holynes is a fruit of Gods election of grace and therefore is the vvork of his grace povver in us to his praise Act. 13 48. Ephes 1 3 4. and 2 8 9. Tit. 1 1. Of vvhich see here before pag. 222. 2. It is God that maketh us and not we our selues to be his people the sheep of his pasture Psal 100 3. Ioh. 10 16 27 29. Heb. 13 20 21. 1 Pet. 2 25. It is Gods vvork alone vvho as he created us at first according to his owne image and likenes so also createth regenerateth renevveth us againe by his Spirit in Christ according to his image in righteousnes holynes of truth Gen. 1 26 27. vvith Ephes 4 24. Col. 3 10. Ier. 31 18. Lam. 5 21. Euen the heathens themselues acknovvledge for our naturall life that vve are the generation of God in vvhom vve liue and moue and haue our being as the Apostle alledgeth out of their ovvne vvritings Act. 17 28. And should not then Christians much more acknowledge for our spirituall life that our new birth and regeneration is of God that as our first generation for our naturall life is not of our ovvne selues nor in our ovvn power to vvork or hinder it so neyther our regeneration or new birth but is the good powerful vvork of God in us by his Spirit through Iesus Christ to whom he giveth us and out of vvhose hands none is able to take us Psal
Pet. 5.1 4. 5. The Lords supper also is ansvverable to the Passeover sacrifices vvhich after the building of the Tabernacle were offred by the Priests and not by the Elders of the people 1 Cor. 5.7.8 vvith 2 Chron. 13.10 11. and 35.2 15. also Ier. 19.1 and Esa 66.21.23 But note that here I speak not of the praeparation and other service vvhich is attributed to the Levites concerning vvhich see 2 Chron. 35.2 15. That may vvell haue an other consideration vvhich in a good manner may be referred to the work of the Deacons vvho novv make ready and prepare al things necessarie for the Lords Supper and after the blessing or consecration made by the Pastor doe in some churches receiue the bread and wine of him and deliver it unto the communicants that all things in the church may be done decently and in order Whereabout also obserue that vvhich is written Act. 6 2 3. with 1 Cor. 14.40 and 2 Chron. 35 2 15. and vvhat by good consequence and proportion may be gathered and inferred thereupon 6. And touching the Deacons office it self note also how it is distinct from the office of the ministers of the vvord so as the Apostles thought it not to be meet or reason that they should attend to the duties thereof together vvith their ministerie but that others should be appointed to that function that they vvould giue themselues continually to prayer and to the ministerie of the word Act. 6.2.4 And thus also the offices of the Ministers Deacons and Elders are reckned as distinct by the Apostle Paul Rom. 12.7.8 7. Moreover the Lord hath joyned the administration of the Sacraments vvith the ministerie of the word Mat. 28.18.19.20 Act. 20.7.11 1 Cor. 3.5.9 vvith 10.16 Novv what God hath †viz. In the same persons and things and in the ordinarie administration c. joyned together let not man put asunder as Christ taught in another case Mar. 10.9 And on the contrarie what God hath set asunder let not man joyne together Numb 16.9.10 and 18.1 7. vvith Esa 66.21 Ezech. 44.19 and 46.20 1 Tim. 5.17 8. Here also may be considered how God was sore displeased at Corah though he vvere a Levite and at Dathan and Abiram with their company though they vvere Princes of the assemblie famous in the Congregation and men of renovvne also at Vzziah though he were a King vvhen they vvould haue offred incense upon the altar before the Lord vvhich God had layd upon the Priests Numb 16 ch 2 Chron. 26 16. c. 9. Finally a man can receiue or take nothing unto himself except it be giuen him from heauen Ioh. 3 27. and 1 25 33. And no man taketh this honor unto himself but he that is called of God as was Aaron Heb. 5 4 5. Accordingly doe the old and nevv Writers teach about the ministration of the Sacraments and other holy things of God in the church that difference should stil be kept betvveen the Ministers the people Their testimonies I need not note in particular they are so wel knowen Onely see more specially Polanus on Ezech. 43 18 27. pag. 785. 787. And Piscator also and Iunius vvho vvrite that to consecrate the people to minister unto God whereunto God appointed the Levites onely were against the right worship of God and a perverting of all order Piscat Schol. in Ezech. 44 19. Juniij Annotat. in Ezech. 46 20. CHAPTER XIIII Touching the often celebrating of the Lords supper And of the time of the day whether in the morning or euening c. VVHether it be not best and most agreeable to the vvill of God to celebrate the Lords supper often and vvhere it can vvell be everie Lords day besides the churches cōtinual serving worshiping of God daily 1 Cor. 11 23 26. and 10 16 17 18. compared with Act. 20 7. and Esa 66 23. with Exod. 20.8 13. Rev. 1 10. Ezech. 44 15 16 24. and 45 17 25. 46 chap. Numb 28 9 10. Act. 2 42.46 and 3 1. and 26 7. 1 Thes 5 17 18. 1. Because the Apostle teacheth that Christ at the first celebration thereof said This doe ye as oft as ye drinke it in remembrance of me And thereupon inferreth As often as ye eat this bread and drinke this cup ye doe shewe the Lords death till he come 1 Cor. 11 25 26. Which plainly implyeth the often observation thereof in remembrance of Christ and his death 2. Thus also the Apostles and Churches at first used to doe as may appeare by the Apostles vvords aforesaid 1 Cor. 11 26. and by that which is vvritten Act. 20 6 7. Where it is said that Paul abiding at Troas seuen daies upon the first day of the vveeke vvhen the disciples came together to break bread Paul preached unto them c. Where it appeareth that their comming together to break bread that is to celebrate the Lords supper was on the first day of the week that is on the Lords day Which likevvise is expresly noted by ‡ Who lived about 150 yeres after Christ Iustine Martyr in his second Apologie vvhere he saith On Sunday as it is called there is a comming together in one place of all that dwel either in the tovvne◠or in the countrey And there is read the commentaries of the Apostles and Writings of the Prophets as time vvill suffer Then the Reader ceasing †Ho proestos the Praesident maketh a speach vvherein he instructeth the people and exhorteth them to the imitation of such excellent things Aftervvard vve rise up all together and povvre out prayers and as I sayde before bread and vvine and * Euen by this time corruptions began to creep in as by this and other particulars here and otherwhere may appeare vvater is brought and the President likevvise povvreth out prayers and thanksgiving vvith all the might he can and the people hartily speak out together saying Amen And then to everie one that is present is there made distribution communication of those things that vvere blessed on vvhich thanks vvere giuen before and to those that are absent some is sent by the Deacons c. Iust Martyr Apolog. 2. Edit Commel Graeco-lat pag. 76.77 A remainder of vvhich practise for celebration of the Lords supper every Lords day as also of the dayly vvorship of God and of some other like things good to be observed may be seen in the Cathedrall churches at this day though with corruptions othervvise 3. The nature end use of the Lords supper may likevvise lead hereunto inasmuch as it is the sacrament of our continuall nourishment and comfort in the church by Iesus Christ as baptisme is of our once entring thereinto And is also the memorial of the death of Christ which he suffred for our sinnes and should therefore stil be remembred and often celebrated of us with thankesgiving According as Christ himself hath taught saying Doe this in remembrance of me and again This doe ye
raunsome for al our sinnes Rhem. Annot. â— Tim. 2 5. and 1 Joh. 2 2. c. They professe also the articles of the Chriâ—â—â—â—â— faith conteyned in the Apostles Creed as it is commonly called 〈◊〉 the Nicene and Athanasius Creed As appeareth also in the Rhemes Testament 〈◊〉 their notes at the end of the Acts of the Apostles and in their service booke c. 〈◊〉 professing this faith they baptize with water in the Name of the Father the Sonne and the holy Ghost Which Christ commanded his disciples to doe Matth. 28 16 19. with Act 8 36 37. Therefore the Baptisme received among them is not to be renounced c. VII And vvho can deny vvith any vvarrant from the vvord of God the Ievves and Pagans whom they bring to the faith of Christ aforesaid and baptize into his name Who can I say with any good reason deny these novv to be Christians or not to haue the Lords ordinance of baptisme vvhich is still to be reteyned and not a nevv to be gotten or repeated agayne Like as the straungers and Proselytes of the Gentiles that came to the faith of Israell in the time of their apostasie and so vvere circumcised reteyned still their circumcision vvere received in Iudah to eat of the Passeover together vvith the Israelites themselues Whereof none might eat that were uncircumcised 2 Chron. 30 1 11 25. with Exod. 12 48 49. VIII The Scripture also teacheth that God hath * Rev. 18 4. 〈◊〉 2 2. and 3 1. and 4 1 2 12 15 16 17. Mich. 1 1 5 13. c. Ier. 2 2 c. Eâ—â—â—â— 16 2 60. and 20 4 44. and 22 and 23 chap. his people in the Romish Babylon under his covenant of grace and vvhen he calleth them out from thence requireth of them not to be partakers of their sinnes but requireth not to leaue whatsoever is had in the church of Rome But as the †Prophets taught dealt with Israel of old the childreÌ„ of that church should plead vvith their mother that shee take away her fornications out of her sight and her adulteries from between her breasts Novv “ Matt. 28 19. Baptisme is not of her adulteries but of Christs ordinances it is not a threshold or post which Antichrist hath brought into the Temple of God but was set therein ‡ Rom. 6 3 â—â—â—h 2 Thes 2 3 4. and Rev. 11 chap. of old by the Lord himself Neyther may vve plead vvith the Church of Rome to take it avvay but that shee put avvay the fornications corruptions that are of her ovvne addition Which are the very things * Ezech. 43 7 8 9. and 16 chap. Iudg. 2 〈◊〉 Psal 106 35 39. Esa 8 11 c. Amos 5 4 5 6 14 15. with Rev. 8 9 〈◊〉 13 6 17 14 chap. c. that cause the abomination of her estate and vvhich vve are bound to leaue put avvay and not all vvhatsoever is had in such Apostaticall Churches IX Els by such like reasons as the baptisme is renounced which is the received men might also urge as some haue done not to reteyne useâ— regard as vve should the articles of faith the learning of the scriptureâ— the translations thereof had and acknovvledged in those Church â—â—ld 〈◊〉 likewise might persvvade to the dissolution of such mariages as haue bâ—â— had by their Ministerie vvith other as strange consequences that by 〈◊〉 maner of reasoning vvould be inferred thereupon Which to admitte 〈◊〉 vvere contrarie to Deut. 5 32 33. and 31 9 13. Prov. 4 25 26 27. and 23 2 Chro. 29 and 30 chap. Esa 8 19 20. and 34 16. Luk. 16 29. Ioh. 5 39. Act. 15. and 15 21. and 17 2 3 11. Rom. 15 4. 16 17. 1 Cor. 4 6. 1 Thess 5 21. 2 Tâ—â— 3 14 17. Heb. 13 4 9. Rev. 1 3. 2 Pet. 3 17 18. OBJECTION I. But †The Anabaptists M. A. c Animad p. 68 72 71 75. the Baptisme had in the Church of Rome is not true baptisme 〈◊〉 an Idol and lying signe a detestable and cursed sacrament a fiction 〈◊〉 true Christian baptisme ‡ M. Cl. no better then when we wash our own face wiâ—â— water dayly Of which sort also the Baptisme of the Church of England 〈◊〉 And Circumcision that was kept in the apostasie of Israell heretofore ANSWER Assertions notably erroneous if not indeed hereticall and blasphâ—mous and such as are not peculiar to the Anabaptists alone but are soâ—â— of them affirmed and some of them also published by others some saâ—ing one thing some another some speaking of one church some of anâ—ther some to one purpose some to another sometimes more plainly directly sometimes vvith shifts pretences more deceiving the simplâ— and bevvraying their ovvne iniquity Which is the more lamentable 〈◊〉 as much as these being maine grounds of Anabaptistrie they shouâ—â— 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 Reasons shewing That if the Baptisme of the Church of Rome England were an Idol and lying signe c. then it ought to be renounced and another to be receyved I. Because Idols and lying signes and fictions are not of God but the Divell who is a lyar and a Father thereof Ioh. 8 44. Rom. 3 4. II. Neyther can an Idoll and lying signe or such a baptisme as is more then a dayly vvashing of our owne faces be the signe and sealeâ— Gods true and everlasting covenant of the righteousnes of faith and â—â—ashing avvay of our sinnes in the blood of Christ 2 Cor. 6 14 15 16. â—â— 2 18. 1 Cor. 8 4. with Rom. 4 11. and 6 3 4. III. The signe in a Sacrament also is that which is outward visible 〈◊〉 â—h in Baptisme is the vvashing with water in the Name of the Lord. 〈◊〉 if this be a fiction and lying signe in the Churches aforesaid then is not the Lords And they which are there baptized haue not then the outvvard visible signe vvhich the Lord hath ordeyned to be had of his people and therefore are bound to gette it unto them where it may be â—ad Rom. 4 11. and 6 3 4. Act. 10 47 48. Matt. 3 11. and 28 18 19. with Gen. 1â— 11 12 13. and 21 4. IV. And that also is to be done without delay and before they may come to the Lords Supper seing the neglect of Baptisme is sinne as was the neglect of circumcision and no unbaptized person may eat of the Lords supper as no uncircumcised person might eate of the passeover Ephes 4 4 5. and Luke 7 29 30. with 1 Cor. 10 16 17 18. Exo. 4 24