4 11.28.32 l. 4. c. 1.4.5.19.22 Which is vvel to be noted for better observation how every church or parish had at the beginning their own Pastor or Bishop and hovv those Bishops were much unlike the Diocesan Provinciall and Oecumenicall Bishops had now a dayes who content not themselues with a parish or particular Church but chalendge by vertue of such office authoritie over whole Dioceses Provinces and the universall vvorld as in the apostasie of Antichrist may be seen And thus much by the way concerning the testimonie of the auncient writers in this behalf Which I leaue to be examined by the Scriptures as is aforesaid II. Secondly vvhere the order is observed vvhich is mentioned in the question here before there may the difference be kept both between the Pastors and Teachers offices and betvveen the offices of the Teaching and ruling Elders Ephes 4 11 12. and 1 Tim. 5.17 vvith Rev. 2.1 and Rom. 12.3 8. 1 Cor. 12.5.8.28 c. Which othervvise is either unknovven of many and so neglected or els is confusedly caried and corrupted sundrie vvaies III. A particular visible church may in the outward constitutioÌ„ there of be considered as a particular visible body Now a particular visible body hath a particular visible head Which also is such as cannot say to the feete or inferiour members I haue no need of you 1 Cor. 12.18 21. vvith Eâ—a 1 5 6. and Rom. 12.3 8. Col. 2.5 and 4.17 Rev. 2.1.8 c. and vvith the Epistles to Timothee and Titus And touching the vvord head thus taken and used in the Scripture for some chief member or members governor or governors or any persons and things vvhich excell or are before others in dignitie office age authoritie time place or any speciall excellencie see Exod. 6 14. 30.23 Numb 1.3 4.16 and 7.2 Deut. 20.9 and 28.13.44 Iosh 23.2 and 2â— 1. 1 Sam. 15 17. 2 Sam. 23 8 13 18. 1 Chron 9.10 13. and 24 4 6 31. Neh. 11 16. 12.7 12 22 23 24. Esa 1 5 6. and 7 8. and 9 14 15. and 29 10. Ezec. 21 26. and â—â— 2 and 40 1. Mic. 3 3 9 11. Ier. 13 21. 1 Cor. 12 21. And note that here I speak onely of particular churches as they are organicall and set in an orderly visible constitution and so of the outvvard order and divers functions set in the church by the Lord himself and that I speak not of the church as it is the mysticall body of Christ nor of the spirituall and quickning head of the church of all the members thereof wheresoever Which is Christ alone and unto whom alone this apperteyneth and to none other vvhosoever besides Eph. 1.22.23 4 15 16. and 5.23 Col. 1.18 and 2.19 1 Cor. 12.12 compared vvith Jer. 33.16 Note also hovv both auncient and later vvriters doe thus use the same word and likewise apply it Chrysostome speaking of the returne of the Bishop vvhen himself was an Elder at Antioch saith Blessed be God that hath restored the head to the body the Pastor to the sheep c. Chrysost homil 20. ad populum Antiochenum Basil vvriting to the church of Neocaesarea upon the death of their Bishop saith The church closeth her eyes the solemne assemblies look heavily the sacred Synedrion Presbytery or Eldership desire their head they that are in dignitie their leader the people their ruler Basil epist 62. ad Eccles Neocasarienâ— Among later vvriters D. Raynolds conferring with Hart saith We teach that * Apolog. Eccl. Ang. confes Helvet c. 17. Christ is the head of the church as he doth quicken it vvith his spirit as he is the light the health the life of it and is present alvvaies to fill it vvith his blessings and vvith his grace to governe it In the vvhich respects because †Ephes 1.22 and 4.15 and 5.23 Col. 1.18 and 2.19 and so the church his body the Scripture giveth the name of head to Christ alone by an excellencie thereof we so conclude that he is the onely head of the church For othervvise vve knovv that in another kind and degree of resemblance they may be called heads who haue anie preeminence of place or government over others As in the Hebrevv text we read ‡ Nehem 11.16 the heads of the Levites for the chief of them * 2 Chro. 31 10. the Priest the head that is to say the chief Priest After the which sort I wil not contend if you entitle Bishops heads of the churches as †In Apolog 2. Athanasius doth †In Regist lib. 4. epist 38. Gregorie vvhen he had named our Saviour Christ the head of the universall church he calleth Christs Ministers as it vvere heads Paul Andrevv Iohn heads of particular flocks yet members of the church under one head Rayn conference with Hart. chap. 1 Divis 2. pag. 20. And M. Iacob in his Attestation vvriteth thus hereabout M. Gabr. Powel maketh it an heresie in the Pope to hold as he doth that in the visible church there ought to be a visible head What doe I heare A visible Body instituted by Christ without a visible head A church and no Pastor A multitude to be governed and no Governour These are straunge assertions whosoever and hovv many soever doe affirme them For I graunt there are not a few others vvhich use so to speak But indeed there is no colour of truth nor reason in these sayings M. Iacobs Attestat ch 7. p. 113. And a litle after again What shall vve think Hath Christ left his body and dear spouse vvithout help vvithout government in such dayly and continuall necessities Or can an ordinarie body be governed vvithout an ordinarie head To use D. Bilsons vvords ‡ Perpet goâ— p. 37â— this vvere an heathenish if not a hellish confusion Ibid. p. 114. He also that vvrote the Manudunction hath the like when he saith A visible church must be considered as an integrall body which for the well being of it exercising those operations which belong unto it and vvhereunto in serveth must become as we say organicall having members of divers ranks some as head mouth and eyes the Pastor Teachers and Elders some as hands the Deacons and helpers c. Manuduct 2. pag. 33. IIII. Here moreover may be considered the order observed in the church of Israell so far forth as it was moral and concerneth particular churches the constitution of the Synagogues vvherein besides the other officers vvas * M. Brou on Rev. 9. and 14. p. 83. 223. M. Ainsw defence of Scrip. pag. 113. one vvhoÌ„ they called SHELIACH TSIBBVR the ambassadour or Messenger of the congregation To which or the like Christ might haue reference wheÌ„ he speaketh of the Angel of each particular church in Asia Rev. 2.1.8.12.18 and 3.1.7.14 And of the terme Angel ascribed to the ministers of the Lord see also Hag. 1.13 Mal. 2.7 where we find the Prophets and Priests in Israell called the
avvay by Christ For otherwise the Apostles themselues drawe reasons from them and make applications thereof unto us so teaching that the truth and equity of them is perpetual notwithstanding as I haue here before shewed in many particulars OBJECTION VI. But the Iewes that were under the covenant and circumcised when they were young were also baptized when they were old And the Proselytes likewise of the Gentiles Matth. 3 5 6. Act. 2 5 10 41. and 18 8. ANSWER 1. Circumcision besides that it vvas a seale of the covenant of God was also in other respect one of the shadowes and ceremonies of the law and so according to the time of the old Testament was done with blood and led them still on to the Messiah to come who was not then exhibited Lev. 12 2 3. with Exod. 4 26. Whereas Baptisme agreably to the maner of the new Testament is without blood and sealeth unto us the grace of God in Christ who is now come in the flesh Ioh. 1 26 27 29. Act. 2 36 38 41. and 8 36 37. In which respect it vvas needfull that the Ievves and Proselytes though circumcised should also be baptised into the name of Iesus Christ and so should manifest that now they looked no longer as before for the Messiah to come but beleeved in him that was already come euen in Iesus Christ in whom the shadovves of the law had their end and fulnes and in whom the promises of God are Yea and Amen to the glory of God by us So as now both Ievves and Gentiles are compleet in Iesus Christ therefore vvere baptised into his name Col. 2 10 12 16 17. with 2 Cor. 1 20. and 12 13. Act. 2 38 41. and 8 36 37. and 10 36 48. 2. There vvere also many both Iewes and Proselytes who though they vvere circumcised yet did not acknowledge Christ now exhibited Luke 7 29 30. Act. 2 40. and 6 12 13 14. and 7 chap. and 13 45 50. 14 2 5. and 17 4 5. and 18 4 5 6. and 19 8 9. and 28 17 23 24. Rom. 2 17 29. Rev. 2 9. and 3 9. In respect vvhereof it vvas needful that such of them as beleeved 〈◊〉 â—hrist should accordingly professe it and so by baptisme be distinguiâ—â—â—d and separated from the other unbeleeving Ievves and Proselytes 〈◊〉 refused Iesus Christ yet still gloried in their circumcision Whereâ—n moreover the Apostles exhorted the beleeving Ievves and Proselytes to saue themselues from that untovvard generation And then they that gladly received the vvord vvere baptized Act. 2 40 41. and 18 4 8. 〈◊〉 Moreover as there is one body vvhich hath one baptisme appointed unto it by the Lord both for Ievves and Gentiles and the partition vvall broken dovvne by Iesus Christ vvho hath made both one in himself so vvas it needfull likevvise in this respect that the Ievves should be partakers of the same baptisme vvith the Gentiles and so both of them by one spirit to be baptized into one body vvhereof Christ is the head having one hope of their calling one Lord one faith one God and Father of all vvho is aboue all and through all and in us all 1 Cor. 12 12 13. with Ephes 2.13 14 15. and 3 6. and 4 4 5 6 15 16. Whereupon also it follovveth that seeing the Gentiles are novv of the same body vvith the Ievves and joynt-partakers of the same promise in Christ by the Gospel that therefore the children of the Gentiles must novv in Christ be partakers of the seale of his grace as vvell as the children of the Ievves vvere heretofore Ephes 3 6. with Gen. 17 7 13. and 21 4. Zach. 2 11. and 13 1. Act. 2 39. 3 25. OBJECTION VII But Christ himself was not baptized till he was thirtie yeres old Luk. 3. 21 22 23. ANSWER 1. Yet he was circumcized vvhen he was but eight dayes old Luk. 2 31. Which cometh al to one end for the poynt in hand seeing circumcision vvas the seale of Gods covenant like as baptisme is and seeing baptisme now is come in stead thereof as I haue shevved here before 2 Secondly their reason is much like as if they should say thus Abraham the father of the faithfull vvas not circumcized till he was ninety nine yeeres old Gen. 17 1 24. therefore none then should haue ben circumcized till they vvere of yeeres as Abraham was nor till they did beleeue and could understand the doctrine and promise of God as Abraham did Genes 15 5 6 c. and 17 1 2 c. with Rom. 4 11 c. If they say that Abraham in his infancy could not be circumcized because circumâ—â—sion was not then instituted or used but that when once it was instituted he took it as soone as he could let them also obserue the same touching Christ that the ordinance of baptisme for the time of the Gospell now comming on was not yet instituted or administred by Iohn the Baptist vvhen Christ vvas young and that Iohn the Baptist the forerunner of Christ vvhom God sent to baptize being but half a yeere elder then Christ himself it could not therefore be that Christ should then be baâ—tized of him in his childhood Luk. 1 5 13 24 26 27 31 36 41. But vvhen Iohn the Baptist had begun his ministration then Christ came unto him to be baptized of him Luk. 3 1 21. with Matth. 3 1 13. Mark 1 1 9. 〈◊〉 thus the example of Christ being vvell observed is against themselues also the example of Abraham teaching us that as soone as convenient can be we should be made partakers of baptisme as Abraham was of circumcision Christ of baptisme by the ministration of Iohn the Baptist 3. Othervvise if they vvill urge the example of Christ in every thing for a rule to be followed of us without consideration of the special reasons and respects to be had concerning him why then are they not circumcized as Christ also was Luk. 2 21. why are they baptized before or after they be thirty yeeres old seeing Christ vvas baptized at that age Luk. 3 21 23 Why haue they not the heauens to open the holy Ghost visibly to descend upon them c. as Christ had at his baptisme Luk. 3 21 22. Matt. 3 16 17. And why doe they not upon their baptisme received fast fourty dayes and fourty nights as Christ did after he was baptized Luk 4 1 2. Matth. 4 1 2. If they answer that these and the like things concerning Christ had their speciall reasons and respects in him eyther in regard of his person or of his office and ministration or the estate of the Church at that time and the like and that therefore they are not generall rules to binde all others thereunto then they answer their owne objection themselues and thus let all men see that the objection is not of waight for the point of the question in hand Or if they vvill not thus answer but vvil make
a chief captain under Nebuchadnezar the king of Babylon how he burnt the house of the Lord and the houses of Ierusalem and brake dovvne the walles thereof c. Jer. 52 12 13. c. Lam. 2 7 9. To vvhich time the 97 Psalme also here alledged may be referred Daniel speaketh of Antiochus king of Syria who magnified himself against God took avvay the dayly sacrifice cast avvay the place of Gods sanctuarie trode it the host of God under foot and as it is in another place of the same prophecy polluted the Sanctuarie of strength or the Sanctuarie and munition meaning the Temple and city of Ierusalem and placed the abomination that maketh desolate So as though the Temple and City of Ierusalem novv remayned yet they were polluted spoiled cast avvay and trode under foot Dan. 8 11 13. and 11 36. with ver 31. Besides the Iewes in the captivitie of Babylon acknowledge that their sinnes deserved it as the Prophets also for their sinnes had denounced it Dan. 9 5 14. Psal 79 8 9. with Jeremies prophecy throughout Whereas the Iewes in the persecution of Antiochus alledge their integritie and faithfull constancie in the vvorship service of God euen unto death Psal 44 17 22. Albeit that divers also then eyther by the persecution of Antiochus or by his flatteries or both were corrupted and dealt vvickedly against the covenant of the Lord. Dan. 11 32 33 34 35. Wherein likevvise there was a fit type both of Antichrists dealing and of the churches estate in this behalf And in all these times the Iewes notvvithstanding vvere the church people of God though some of them were slayne and destroyed yet among them still God preserved his Church and people from the destruction intended by their adversaries Both vvhich as touching the question and Scripture in hand should carefully be observed Finally this Scripture is so to be understood as it may not contradict but agree with that which is written Rev. 11 2 3. where the Court of the Temple is giuen to the Gentiles and the holy City trode upon two and fourty moneths whether this be understood †Resēbling the times of Eliah of Antiochus of Christ among the Pharisees c. of shorter or longer times which yet should haue an end or vvith ver 3. of 1260 yeeres putting a day for a yere And afterward the Temple of God is opened in heauen and therein is seen the Ark of his Testament or covenant c. Rev. 11 19. and 14 15 17. and 15 5 6 8. and 16 1. And God hath his people stil in Babylon Rev. 18 4. So Gods church and people then remayne still undestroyed notvvithstanding all the opposition and exaltation of the Man of sinne with all his tyranny cruelty and persecution had in over and against the church and people of God from time to time untill himself being the sonne of perdition come to be consumed and destroyed in the end Othervvise also the Anabaptists plea should here againe be strengthned who hold †M.S. charact of the Beast p. 56 c. that Antichrist hath utterly destroyed the true Temple the true church and hath abolished the true baptisme of Christ and that therefore they must reare up a new church and get themselues a new baptisme c. And so they proceed from one errour and evill to another Wherein this mans erroneous opinions and corrupt gloses may harden them much the more And hitherto of the first exposition of the vvords aforesaid that here is giuen His other exposition is that vvhen the Apostle saith Antichrist sitteth as God in the Temple of God it is to be understood of their owne vaine ostentation vvhiles they vvill haue ‘ Doth he meane the church of Rome or vvhat els speaketh he off it what I pray you called the Christian catholick church and the Pope the head of the same First I ask vvhereof he speaketh this that they vvill haue it so called If of the Temple of God himself in his very last vvords told us that by it is understood Gods church people in deed If he speak of some other thing he speaketh not to the point in hand And besides vvhat is it that he speaketh off And why doeth he not name it Is it because if so he did his exposition vvould be found eyther contradictorie to the former or some other way to no purpose at all but against himself Secondly if the Apostle had meant that it vvas not the temple of God in deed but onely that they would haue it so called could he not so haue expressed his mynd for this clause of the Temple of God as he doeth in the next vvords touching Antichrist himself vvhen he saith he shevveth himself or pretendeth that he is God and as the Scripture speaketh othervvhere vvhen it noteth the blasphemie of them which say they are Jewes are not but are the Synagogue of Sathan and so doe lye Rev. 2 9. and 3 9. Thirdly if it be thus to be understood as now he saith that it is not the Temple of God in deed but onely that they vvill haue it so called in vain ostentation making the Pope the head thereof then besides his strengthning again of the Anabaptists opinion aforesaid his owne former exposition here giuen can not stand vvhere he said in the last vvords before that it is to be understood of Gods church and people invaded and destroyed by Antichrist as Jerusalem and the dvvellers therein were dealt vvith by the heathens of old For these were in deed the church and people of God though sinfully corrupted not onely in their owne vaine ostentation that they vvould be so called Lastly many often boast vainly of that vvhich notvvithstanding they haue or may haue in deed but yet abuse it or vvalk not worthy thereof as I shevved ‘ Pag. 106. 107. heretofore by the example of the Ievves here spoken off out of Esa 48 1 2. Zeph. 3 11. Matth. 3 9. Ioh. 8 37 39. as likevvise the church of Rome hath a long time boasted that it is the church of God and as other churches and people also doe vvhen yet they abuse and vvalk not vvorthy of that mercy of God unto them Besides that Lucifer the king of Babylons vain boasting of his sitting on the mount of the Congregation c. did not hinder but that it vvas in deed the Temple of God and the Mount of the congregation in the sides of the North c. Esa 14 13. Other things here I omitt as being meerly vaine in deed that a particular church should challenge to be the catholick church vvhich cannot be as they understand it the Pope to be the head of the same vvhich Christ onely is and no other can be Ephes 1 22 23. Let these clauses therefore all by-matters be omitted that perteyn not to the point in hand let the thing be simply propounded as it should be thus vvhether the church
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
139 14 16. c. with Jam. 1 18. Joh. 1 11 13. and 3 3 8. and 10 28 29. 17 6. Tit. 3 3 7. 3. The case and dealing of our first parents Adam and Eue vvill make the point more cleare They before they fell had freedome of vvill and abilitie unto good But vvhen once they had transgressed al pronenes to evill vvas found in them but free will and povver unto good novv they had not Read and mark the historie vvel as it is described by Moses Gen. 3 7. c. They knew novv they vvere naked not onely in body but in soule also which vvas deprived of the righteousnes and holynes which formerly they had according to the image of God And vvhat doe they They sevve figge leaues together and make themselues aprons But this concerneth but the body What care vvas there now of the soules nakednes They neyther seek to God no nor when God of his mercy commeth dealeth vvith them doe they sincerely acknovvledge their sinne and aske mercie of the Lord but they put it off from themselues and colour and cloak it what they can c. The Lord thus shewing in them unto all that all vvhich we doe or can doe novv of our selues since the fall is but to cloak and cover our sinnes as vvith figge leaues So farre are we from having freedome of vvil povver of our selues to take or haue them taken avvay unlesse God renew our hearts and vouchsafe his grace and mercie unto us in Christ And note vvithall that if any sinners had free-will or povver unto good since the fall it should haue ben our first parents vvho as all acknovvledge had it in their integritie vvhereas their posteritie †See here before pag 24. are borne in sinne according to their image Gen. 5 3. Psa 51 5. not according to the image of God vvherein they at first were created Gen. 1 26 27. 4. Christ also teacheth that no man can come unto him except the father dravv him and giue us unto him Ioh. 6 44 65. and 10 29. and 17 6. It is the Father vvho maketh us meet to be partakers of the inheritance of the Saints in light who hath delivered us from the power of darknes See also Act. 26.15 18. Esa 42 7. Zach. 9 11 Mat. 6 23 and Ioh. 1 5. translated us into the kingdome of his deare sonne Col. 1 12 13. Where vve may obserue further to this purpose that the word CLEROS used by the Apostle signifieth a lot or inheritance that commeth by lot Which also may teach us that this renevved estate is the Lords free gift and his gracious vvork and disposition and not ours as the very nature and use of a lot doth plainly manifest Lev. 16 8 9 10. Num. 34 13. vvith Ezec. 47 13 22. Josh 14 2. and 15 1. and 19 1. Prov. 16 33. Ionah 1 7. Act. 1.26 and 13 19. and 26.18 Psa 16.5.6 Ephes 1 11. vvith Col. 1 12. 5. Moreover saving faith is vvrought in us by the Lord euen by the working of his mightie power which he vvrought in Christ when he raised him up from the dead Ephes 1.17 19.20 Col. 2 12 13. Therefore it neither dependeth on the povver of our vvill nor vvhere God vvil work it can be overcome by the untovvardnes and corruption thereof but is the free gift and vvork of God effectually vvrought in vvhom it pleaseth him Ephes 2.8.9 Phil. 1.29 and 2.13 Joh. 1.11 13. 2 Thes 1.11.12 Ier. 31 18. 2 Cor. 4.6 2 Tim. 2.25.26 Heb. 12.2 compared with the Scriptures aforesaid 6. They also vvhich haue saving faith in Iesus Christ are made members of that mysticall body vvhereof Christ is the head Ephes 1.3 22.23 and 4.15.16 Col. 1.18.19 and 2.19 1 Cor. 12. c. Therefore as in the naturall body the disposition of the members in this or that place to this or that use is not of themselues but vvholly according to the vvill of God as it pleaseth him to dispose them 1 Cor. 12.18 so also in the mysticall body of Christ the placing of the members therein is not of our selues or at the vvill of men but vvholly according to the vvill good pleasure of God For which see the Scriptures before alledged and the treatise of Gods decree of election here spoken of before pag. 221. 7. We are by nature dead not half dead or partly dead in sinnes and trespasses Ephes 2.1.2.3.5.12.13 22. Col. 2.13 Ioh. 5.25 Therefore it is not of us or in the povver of our vvill to quicken or convert our selues spiritually as it is not in the vvill or povver of a dead man to quicken himself naturally or to raise up himself unto life againe The vvaters of the sea vvhereof Ezechiel speaketh called the dead sea vvhere Sodome and Gomorrha stood are healed not by any thing in or of themselues but onely by vertue of the living vvaters vvhich come into them out of the house of God Ezech. 47 1 8. c. Zach. 14.8.9 vvith Rev. 22.1.2 And vvhen Lazarus vvas dead he vvas raised up againe not at his ovvne vvill or by any povver in himself but onely of the grace and by the povver of our Lord Iesus Christ Ioh. 11.14 44. So likevvise it is not of our selues or in the povver of our ovvn vvill but of the grace and by the povver of God to quicken and raise us up unto life vvhen vve are dead in sinnes trespasses As vve are taught in the Scriptures aforesaid and other the like When I passed by thee saith the Lord to Israel and savv thee polluted or giving thy self to be troden under foot in thine owne blood I said unto thee when thâ—â— wast in thy blood Liue yea I said unto thee when thou vvast in thy blood Liue. Ezec. 16 6. Where marke that he speaketh and repeateth it againe and again I said unto thee when thou vvast in thy blood Liue. The like againe may be observed in the dead bones vvhich were quickned by the Lord as Ezechiell likewise sheweth Ezech. 37.1 14. 8. The Scripture also and experience teacheth that vve are flesh and the verie thoughts and imaginations of the heart of man are onely evill continually euen from his youth Gen. 6 3 5. and 8 21. Psal 14 2. with Rom. â— 9 10 11 12 19 23. 1 Cor. 2 14. 2 Cor. 3 5. Mat. 6 23. John 3 6. Galat. 5 17 19 20 21. Iude v. 18 19. Our vvill is become the servant of sinne seeing we our selues are the servants of sinne and free from righteousnes the children of wrath and disobedience fulfilling the will of the flesh and of the mynd yea being in the snare of the Divell taken aliue captiue by him at his vvill Rom. 8 20 23. 3 10 11 12. Ioh. 1 13. and 8 34. Ephes 2 1 2 3. 2 Tim. 2 26. Tit. 3 3. Col. 1 21. A corrupt tree cannot bring forth good fruit Mat. 7 18. Iob. 14 4. Man is
Rom. 8.29 34. Gal. 3.13.14.15 Heb. 9.11 16.28 Dan. 9.24.27 and 12.1 John 10.27.28.29 Jude ver 1. Rom. 6.2.8 11. and 8.10 16. Ephes 2.5.8.19 22. vvith Rev. 5.9.13 and 7.9 12. 6. Hereunto may be added the consideration of the dignities priviledges and comforts of the godly which the Scripture so plentifully sheweth describeth As for example that they are the sonnes daughters of God his children and joint heyres vvith Christ 1 Iohn 3.1 and Joh. 1.12 Rom. 8.15.16.17.29 Gal. 4.5 6.7 vvith 2 Cor. 6.18 Mat. 9.2.22 The elect of God Rom. 8 33. The members of the body of Christ whereof he is the head and Saviour Ephes 5.23.25 27.29 32. Living stones of that spiritual house whereof Christ is the foundation and chief corner stone 1 Pet. 2 5. 1 Cor. 3.11 Ephes 2 20 22. The Saints of the High ones or of the high places Dan. 7 18 22 25 27. That haue their names written in heauen Luc. 10 20. and are set together in heauenly places in Christ Iesus Ephes 2 6. That haue all things vvork together for good unto them Rom. 8 28. And though they fall yet shall not utterly be cast downe because the Lord upholdeth them vvith his hand Psal 37 24. That they haue redemption through the blood of Iesus Christ the forgiuenes of sinnes according to the riches of the grace of God in Christ his sonne Eph. 1 7. Col. 1 12 14. That Christ dvvelleth in them by faith and by his spirit Joh. 6 56. Eph. 3 17. 1 Joh. 4 13. and that by him they shall liue for ever Ioh 6 57 58. That they haue the first fruits of the spirit and are sealed with the holy spirit of promise vvhich is the pledge and earnest of our inheritance being giuen us of the Lord as a pawne for certain assurance until the redemption of the purchased possession unto the praise of his glorie Rom. 8 23. 2 Cor. 1 21 22. Eph. 1 13 14. That they shal never be rejected by Christ Ioh. 6 37. nor can be taken out of his hands by any other Ioh. 10 28.29 Shall never be separated from the loue of God vvhich is in Christ Iesus Rom. 8 38 39. nor can be seduced to destructioÌ„ by any meanes Mat. 24 24. Shall never hunger or thirst Ioh. 6 35. and 4 14. Shall never perish or come into condemnation but passe from death unto life Ioh. 5 24. with 3 16. 17.3.12.15.24 Having fellovvship not onely vvith the Apostles but euen with God the Father and vvith his sonne Iesus Christ 1 Ioh. 1 3. 1 Cor. 10 16. And made partakers of the divine nature and of al things perteyning to life godlines yea euen of eternall life though not in that measure and maner as shal be after this life in the kingdome of heauen for ever 2 Pet. 1 3 4. 1 Ioh. 5 4 12 13 20. compared vvith 1 Cor. 13 9 10. Col. 3 3. 1 Ioh. 3 2. 7. Finally seing all acknovvledge that the Lord by his grace power keepeth the elect Angels that they fall not from their integritie but are preserved and confirmed in goodnes to the enjoying of eternal happines Why should we not also beleeue that God both can and vvill through his grace power in Christ preserue al his elect among men vvho though vve fell from our integritie in our first parents yet are though his grace redeemed froÌ„ wrath by the death of Christ his sonne and begotten againe to a liuely hope by the resurrection of Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in heauen for us who are kept by the power of God through faith unto salvation vvhich is ready to be revealed in the last time 1 Tim. 5 21. compared vvith Heb. 12 22. and 1 13 14. Luke 20 36. Col. 2 10. Rev. 22 6 9. 1 Pet. 1 3 4 5 9 12. and 5 1 10 11. Whereunto agree some speaches of the auncient Writers viz That â—â—â—â—llian saith As he hath left unto us the earnest of the Spirit so hath he also taken of us the 〈◊〉 of the flesh and caried it into heauen as a pledge that the whole summe shall in time be 〈◊〉 〈◊〉 thither Be ye therefore confident O flesh and blood you haue taken possession both of 〈◊〉 and of the kingdome of God in Christ Tertul. lib. de resur carnis cap. 51. And Augustine He therefore maketh them persevere in good that maketh them to be good But they that fall and perish were not in the number of them that are predestinate August tom 〈◊〉 de correptione gratia cap. 12. Also Being freed from sinne they are made the servants of righteousnes in which they shall stand unto the end he giving unto them perseverance who 〈◊〉 new them and predestinated them and according to his purpose hath called and justified and glorified them Ibid. And againe This perseverance God hath promised saying Jer. 32 40. I will put my feare in their heart that they shall not depart from me Which what other thing is it but that such and so great shal be my feare which I will put in their heart as they shall cleane unto me with perseverance Ibid. lib. de bono perseverantiae cap. 2. And hitherto of the perseverance of the Saints which sincerely beleeue in Iesus Christ The conclusion and general confirmation of the points aforesaid ANd novv for a summarie confirmation of the premisses and conclusion of the severall matters aforesaid let me also annexe this reason in generall as followeth Whatsoever doctrines or opinions derogate from the glorie of God in Christ and giue unto man part of the glorie of our salvation those are erroneous doctrines and opinions and such as cannot agree vvith the truth vvhich is according to godlines Joh. 16 13 14. and 7 18. 1 Cor. 1 26 27 31. Ier 9 23 24. Ephes 2 8 9. vvith Tit. 1 1. But such are the doctrines and opinions of the Anabaptists Arminians and others touching the points aforesaid as in the particulars thereof may be seen The Anabaptists derogate from the glorie of God in that they doe not acknowledge the extent and stabilitie of his covenant and the seale thereof according to his vvord and vvork And in their opinions and practise they both adde unto and take from the word of God They adde in their repeating or renewing of Baptisme which God hath not appointed to be done And they take away from it both in that they deny the baptisme received in apostate churches to be true baptisme and Gods signe and seale of his covenant and in vvith-holding of baptisme from children to vvhom God hath ordeyned the signe and seale of his covenant to be giuen as hath ben shevved here before pag. 1 27. c. The Arminians also in their opinions derogate from Gods glorie and advance fraile man namely in the tvvo first of the points aforesaid touching Gods decree vvhiles they ground not the eternall decree
c. And memorable is the example of Saul though a king who doing that vvhich pleased the people and seemed good in his own eyes contrarie to the word of God is therefore sharply reproved by Samuell the Prophet and severely punished by the Lord. 1 Sam. 15 13 24. V. Moreover the Scriptures alone are sufficient for the direction of the Pastours and other officers administration being giuen by inspiration of God and profitable for doctrine for reproof for correction for instructioÌ„ in righteousnes that the man of God may be perfit throughly furnished to everie good work 2 Tim. 3 15 16. Psa 19 7 8 9. And Christ himself vvho alone is the head and Lavvgiver of his church hath left sufficient direction in his vvord both for the faith and for the order of his church Neither may any men vvhosoever super ordeyn to his Testament nor any vvay disanull it or adde thereunto Mat. 28 18 19 20. Ephes 1 22 23. Col. 2 2 23. Esa 33 22. Heb. 3 1 2 3. and 12 25 29. with Gal. 3 15. and Rev. 22 18 19. VI. Otherwise the Pastors and other Officers of the Church should sinne not onely against God but also against themselues and against the Princes Prelates and people whomsoever whose prescription pleasure they should so follovv And that both in making them to be the Lords of our religion and in corrupting them or suffering them to be corrupted by themselues and others in religion and conversation and so to be in continual daunger to be seduced and dravven into errors heresies superstititions and iniquities c. Whereas the Ministers Officers of Christ should in all things be careful so to walk as they may be meanes and instruments under God to bring them to the obedience of Christ in this life and to eternall salvation by him in the life to come Ezec. 3 16 21. 33 1 9. Mark 8 34-38 1 Sam. 2 12 36. and 4 chap. 2 King 16 10 16. vvith 2 Chron. 28 23. Dan. 6 10 22. Psal 2 10 11 12. and 132 9 16. Deu. 33 8 9 10. 〈◊〉 1 17 18. Mal. 1 6 14. and 2 1 9. 1 Cor. 4 1 2. Gal. 1 10. 1 Tim. 4 16. VII Neyther should they els be blamed as they are for the neglect hereof if it vvere not their duetie in the povver of their office to performe and fulfill it in the Lord. Rev. 2 12 14 15 18 20. c. with 1 Sam. 3 13 14. and 2 12 36. Ezech. 13 and 33 and 34 ch Hos 4 6 8 9. Mal. 1 6 14. 2 1 9. and with 2 Chron. 26 16 20. Luk. 12 42 48. Act. 13 25. Col. 4 17. VIII Els also the ministers and other Officers of the church should not now at this time be as straitly bound to be faithfull to the Lord in their functions and in the ministration thereof * Heb. 3 1 2 3. 13 7 8 17. with Deu. 33 8 9.12 Mal. 1 6 14. and 2 7. as were the Priests and other Officers of Israel heretofore Nor as vvere †Act. 20 17 28 32. Cal. 4 17. 1 Tim. 6 13 14. 1 Pet. 1 1 4. Rev. 2 and 3 chap. the ministers other officers in the Primitiue churches vvhiles the Apostles lived Which is contrarie to the Scriptures IX Lastly they could not els discharge the dueties which God hath laid upon them so as to giue account thereof vvith comfort to God at that day vvhen the Lord vvill graciously revvard all such as haue ben faithfull unto him and severely punish them that haue dealt unfaithfully in his service and work committed unto them Mat. 25 14 30. 2 Cor. 5.9 10 11. 2 Tim. 4 1 2. Heb. 13 17. 1 Pet. 5 1-4 Dan. 12 3. Rev. 2 10 22 16-20 Chrysostome speaking to those that ministred the communion saith No small punishment hangeth over you if knowing any man to be wicked you suffer him to be partaker of this Table His blood shal be required at your hands If he be a Captain a Consul or a crowned King that commeth unworthily forbid him and keepe him off thy power is greater then his And againe I will yeeld my life rather then the Lords body to any unworthy person and suffer my blood to be shed before I will grace that sacred blood to any but to him that is worthy Chrysost homil 83. in Mat 26. Many the like things about the Sacraments and censures might be shewed out of the auncient writers But to let them alone the Scripture is evident and undeniable that Iehojadah the Priest set porters at the gates of the Lords house that none vvhich vvas uncleane in any thing should enter in 2 Chron. 23 19. Also that Azariah the chief Priest and the other Priests with him vvould not suffer Vzziah the king of Iudah to burne incense to the Lord yea and vvhen he was stricken vvith leprosie thrust him out of the Temple 2 Chron. 26 16 20. Thus the Apostle likewise chargeth Timothee before God and the Lord Iesus Christ and the elect Angels that he obserue the things prescribed in that Epistle without preferring one before another and vvithout partialitie 1 Tim. 5.21 And that he should keep this commandement without spot and unrebukeable untill the appearing of our Lord Jesus Christ 1 Tim. 6 13 14. Which Timmothee could not doe in his owne person being but to serue his time and then to depart out of this life but thus the Apostle taught that those coÌ„mandements vvere prescribed not for him onely but for those also that should succeed afterward in the ministerie government of the church untill the appearing of Christ our Lord euen to the ende of the world Which yet further appeareth in that Christ doeth so plainly and particularly blame the Angels and Pastors of the Churches in Asia because they â—uffered false teachers and corrupt livers in the churches and did not restreine and represse them as they ought to haue done according to the duetie and power of the office laid upon them by the Lord. Rev. 2 14 20 c. with Act. 20 17 28 30. 1 Tim. 1 3. and 5 17 25. and 6 13 14. Tit. 2 15. But of these things I haue spoken before and shall haue occasion hereafter to note somewhat more againe thereabout CHAPTER V. Touching the distinction of the Pastors and Teachers offices VVHether vve should not in * I speak not here of Schooles or Vniversities in particular the church put difference betvveen the Pastors and Teachers offices I. Because the Pastors and Teachers now in the church are ansvverable to the Priests and †The Leviticall teachers Levites in Israell for sundry things of perpetual equitie and moralitie and are sometimes by the Prophets accordingly styled and signified by their names Esa 66 21. compared with Ephes 4 11 12. Rom. 12 7 8. 15 16. 1 Cor. 9 13 14. And al acknowledge that the Priests and Levites had not the same peculiar
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.
26 26 27 28 and 1 Cor. 11 23 28. VIII And there is likewise †Ephe. 4 4.5 6. one Baptisme as there is ‡ 1 Cor. 12 13. and 10 1 2. with Exo. 12 37. 1 Pet. 3 20 21. with Gen. 7 1. Gal. 3 8 27 28 29. one bodie and * 1 Tim. 2 5. Joh. 10 16. one Mediator and confirmer of one covenant of grace to the faithful their seed in al ages So as therefore “ Act. 2 38 39. Psal 100 3 5. Ephe. 1 22 23. and 2 19 22. 5 23 25 26 27 32. one the same baptisme perteyneth to the children of the faithfull together with the parents themselues as they are also of one and the same bodie with them having one and the same Mediatour ratifyer of Gods covenant of grace unto them euen Iesus Christ the head and Saviour of his Church which is his bodie the fulnes of him that filleth al in al things IX Besides that the Children of Beleevers being under the covenant of God and perteyning to Christ and to his church and kingdome they are therefore now to be distinguished from the children of unbeleevers by a signe of difference and consequently by baptisme as the children of the faythfull were of old by circumcision Otherwise there should now be a greater confusion without difference betvveen the church the vvorld then vvas heretofore and the children of beleevers vvhich the Apostle sayth are holy should be brought into one and the same ranke estate vvith the uncleane children and seed of unbeleevers Contrary to the Apostles doctrine 1 Cor. 7 14. compared with Matth. 19 14. and Esa 52 1. Judg. 14 3 1 Sam. 14 6. and 17 36. 2 Cor. 6 14 15 16 17 18. X. Els also the grace of God to his people should novv since Christ his comming in the flesh be lessened and straitned more then it vvas before the comfort confirmation of the faithfull for themselues their children should not novv be so great and so fully ratified by Christ as formerly it vvas and vve should not novv be so compleete and throughly furnished in Christ as they aforetime vvere Finally by their opinion being vvell observed it vvould follovve that neyther the Scriptures haue giuen assurance of the recalling of the Ievves nor the Apostles sufficiently ansvvered such as urged circumcision upon the Gentiles c. Which things to affirme or admit is highly to derogate from the grace of God the fulnesse of Christ and his Gospell the comfort of Christians the sure hope of the ingraffing againe of the Ievves the faithfulnes of the Apostles and sufficiency of their doctrine recorded in the Scriptures And so contrarie to that vvhich is vvritten Col. 2 8 12. Rom 4 11 24. and 11 11 36. and 15 4. Gen. 7 1. with 1 Pet. 3 18 22. 1 Cor. 1 16. and 10 1 4. Luke 19 9. Esa 49 6. Act. 15 1 31 and 16 15 33. and 26 6 7.22 23. Gal. 1 6 9. and 3 8 29. Ephes 2 18 19. Hebr. 13 8. Rev. 13 8. and 14 6 and 21 3 9 10 11 12. c. OBJECTION I. But the Anabaptists still object Why then is there not in the New Testament mention of some child by name that was baptized ANSWER 1. The particular mention of anie such by name needed not to be in the nevv Testament because the commandement of sealing children vvith the signe of Gods covenant vvas before in Israel and is a morall perpetuall ordinance of God as vvas shevved here before Pag. 1. and appeareth likewise in the books of the old Testament where some children by name that vvere sealed vvith the signe of circumcision are particularly mentioned Gen. 21.4 Exod. 4 24 25 26. as some also be in the books of the Nevv Testament in Luke 1 59. and 2 21. And this point viz. that the Nevv Testament needed not repeat the things had in Israel vvhich vvere morall and perpetuall is the more to be noted because the due observation thereof cleareth not onely this matter in hand but divers other questions also about the sacraments and other things concerning the churches vvorshipp order government estate and course of life among Christians Which vvhile it hath not ben observed as it should â—â—ch errour and trouble about sundrie things in the Church among â—â—ristians hath risen and is still continued to the great hinderance of â—â—e trueth and dishnour of the Name of God The speciall things to be declared in the Nevv Testament vvere the â—â—hibiting of the Messiah in the flesh for the redemption of his people â—â—e opening of that mysterie of the incarnation of the Sonne of God his â—â—fferings death buriall resurrection ascension into heauen and sitâ—â—ng at the right hand of God the fulfilling and correction of the shaâ—â—vves and ceremonies of the Lavv the manifestation and establishâ—ent of such things as comming in stead thereof should not be shaken but endure to the end the spreading of the Gospell abroad in the vvorld and the opening of the mysterie of the Gentiles calling with such like things as may be seen in the histories of the Gospell vvritten by the Evangelists and particularly Matth. 1 1. c. Marke 1 1 2 c. Luke 1 2 3 4 c. and 24 44 48. Ioh. 20 31. Matt. 26 â—7 29. and 28 18 19 20. Iohn 19 30 36. And in the Acts of the Apostles And in their Epistles throughout Rom. 1 2 c. and 16 25 26. Galat. 4. chap. Ephes 4 5 6. Col. 1 25 26 27 28. and 2. chap. The Epistles to Timothee Titus and the Hebrewes 1 Pet. 5 12. Revel 2 24 25. and 19 9 10. c. Other things that vvere morall and formerly had in Israell needed not be repeated but still to be learned out of Moses and the Prophets and perpetually to be reteined Of vvhich sort this particular of sealing the children of beleevers is one 2 Timoth. 3 16 17. Luke 16 29 31. Rom. 15 4. 1 Cor. 4 6. Heb. 13 8. 2 Pet. 1 19. with Josh 1 8. Psal 119 142. Esa 8 20. Neyther doth it hinder that some morall things sometimes are repeated in the books of the Nevv Testament seeing that all such things are not repeated in the nevv as they are sette dovvne in the Old and sundrie reasons may be observed in sundrie places vvhere some are repeated or spoken off vvhy it vvas good and needfull so to doe Which were long to insist upon As in Matth. 5 21 44. and 9 13. and 18 15 â— 17. and 19 4 5 6 7 8 9. Marke 7 10 11 12 13. Luke 17 3. Act. 7 â—â— Rom. 13 7 8 9 10. 1 Cor. 6 9 10. and 10 7 8 9 10. Ephes 5 3 4 â—6 14. 1 Timoth. 1 8 9 10 11. and 5 17 18. Hebr. 12 5 14 15 16. and 13 1 2 3 4 5. Iam. 2 8 9 10 11 12. 1 Pet. 1 15 16 17. and 3 〈◊〉 c. Revel 2 14 20. and
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