estate of the people saith thus Ho ho come forth and flee from the land of †Of Chaldea which vvas north frō Iewry the North saith the Lord for I haue spread you abroad as the four wynds of the heaven saith the Lord. Deliver thy self O Zion that dvvellest with the daughter of Babylon Zac. 2 6 7. Where marke first hovv for those words of Ieremy my people Zacharie here hath O Zion and then also hovv plainely his speach sheweth that Zion is in Babylon not mount Sion it self vvherein the Temple was built which was in the land of Canaan but the people of God the Ievves that perteined to Zion among vvhom when God set his Temple there he said withal ‘ 1 King 6 13. Psal 132 13 14 I wil dwel in the midst of you shewing that the Temple was a token of his presence among them a band of the holy and mutuall conjunction that vvas between God and them whither they vvere bound to come to the worship of God and thither to bring their sacrifices c. This Temple of God †2 Chron. 36 14 c they profaned most sinfully falling into idolatrie and apostasie and committing many other abominations for vvhich the Lord gaue them into the hands of their enemies vvho slew many of them vvith the svvord and captived others of them in the land of the North in Babylon c. This people that had thus sinned that was thus captived and punished that dvvelt vvith the daughter of Babylon the Lord still accounteth and calleth his people yea he esteemes them to be Zion which he chose and vvhere he dvvelt vvhom therefore after he had a vvhile captived and chastised them in Babylon for their sinnes he calleth from thence againe in his mercy So then note here these particulars concerning the point in hand 1 That the people of God pollute his Temple become apostates and idolaters and are captived in Babylon 2. That thus now Sion is in Babylon consequently the Temple of God so to speak the people of God the church of God is in Babylon 3. That yet still they are notwithstanding acknowledged by the Lord to be Sion to be his people and so still to be under his covenant though they be in Babylon 4. That the Lord calleth them againe from thence by divers of his Prophets at sundry times as may appeare by comparing together Jer. 50 45. and Zach. 2 6 7. with Esa 48 20 c. 5. That when they vvere by the Lord thus called away from thence yet they did not all come together at once but some after other at severall times As namely that some in the first yeere of Cyrus came out at the first vvith Zerubbabell and Ioshua Ezra 1 and 2 chap. and Neh. 7 chapt who afterward being hindred for some time in the building of the Temple vvere encouraged againe to the vvork by the Prophets Aggee and Zacharie Ezra 3 and 4 and 5 and 6 chap. In which time againe Zacharie about the second yere of Darius called upon the rest that yet remayned in Babylon that they likevvise should come out from thence vvhom still he acknowledgeth to be Sion though yet they vvere in Babylon Zach. 2 6 7. c. with 1 7. and 6 10. and 7 1. And some also aftervvard returned vvith Ezra in the seuenth yere of the said Darius Artaxerxes Ezra 7 1 7. c. Which is ‘ Rom. 15 4. 1 Cor. 10 11. novv likevvise to be observed about the Lords calling of his people and their comming out of this other Babylon vvho as the former come not from thence together all at once but some after other at severall times and that in such sort as there vvill be of Gods people yet called from thence euen then when this Babylon the City of Rome shall come to be burnt with fire and to be cast downe to the ground never to rise up againe any more Rev. 18 4. with ver 8 c. Whereof by other occasion I haue spoken here also before Pag. 138 152 153. and wil not novv further insist thereupon Neyther vvill I enter to speak of other things that might here be observed As namely that he useth the terme of the church of Babylon speaking of Babylon in Chaldea vvhen eyther he meaneth the City of Babylon or speaketh not according to the Prophets speach here but in deed useth colourable vvords to deceiue the Reader as if now there had ben some other church of Babylon besides the Israelites the people of God here spoken off Jer. 51 45. Also that here he calleth the Israelites Gods lost sheep scattered there upon the mountaines and hils whom first the king of Ashur had devoured c. vvhich may be referred not onely to Iudah but to Israel also of the ten tribes as may appear by the Prophets words Ier. 50.4 17 18 19 20. compared with 2 Kin. 15 19 20 29. and 17 3 4 5 6 c. So here then he acknowledgeth Israell to be Gods lost sheep asvvell as Iudah vvhom ‘ Animad p. 82. other where he denyeth to be the people of God in their apostasie And moreover that he saith God vvill receiue them into covenant whom he calleth out of Babylon †or We are become as they over whom from the beginning thou bareft no rule neither is thy nam◠called upō them if they obey his voice calling them out of her as if they were not already under the covenant of God being his people or as if they could be the Lords people as here the Lord himself acknovvledgeth thē to be and yet not be under his covenant The Iewes themselues knew better when they vvere in Babylon and thereupon grounded their requests to the Lord and prayed saying O Lord why hast thou made us to erre from thy wayes and hardened our heart from thy feare Returne for thy servants sake the tribes of thyne inheritance The people of thyne holynes haue possessed the land but a litle vvhile our adversaries haue troden downe thy Sanctuarie ' We are thyne thou never bareft rule over them they were not called by thy name Esa 63 17 18 19. And againe Thou hast hid thy face from us and hast consumed us because of our iniquities But novv O Lord thou art our Father we are the clay and thou our potter and we all are the work of thyne hand Be not wroth verie sore O Lord neyther remember iniquitie for ever behold see vve beseech thee vve are all thy people c. Esa 64 7 8 9. These and the like things I omit further to treat off That which is said already is ynough to cleare the matter sufficiently But seeing there is reference here to the alledging of ‘ this Scripture before where also I insisted upon these words My people about the Baptisme had in the church of Rome c. there is a point or two of vvaight to be observed thereabout vvhich being not spoken off before
Israel had not before us M. Ainsw Defence of Scrip. pag. 10. Which being well observed wil giue good light to many matters now in question But I wil proceed to other things 2. Whereas sometimes I alledge many Scriptures together my meaning is not that each of them proue the point in hand but that to this end they are to be compared layd together corfirmation of the truth to be derived frò thence by consequence discourse of reason as in questions of religion is woonted to be done 3. The questions that I set down are divers abort them there is great diversitie of judgment Touching some of thē I set down reasons but one way answer the objections to the contrarie For others of thē sometimes I propound reasons both waies so leaue al to be examined judged of according to the word of God At first I had thought onely to haue insisted upon the points thēselues without mention of any adversaries or confutation of any Opposites by name But afterward upon divers waighty reasons I chaunged my purpose course of manie Opposites haue named a few giuen a litle tast of the manifold Opposition that is made against us noting withall a few instances of the many shifts errors contradictions abuse of Scriptures into which they run are caryed exceedingly ‘ M. Ainsw Animadv c. Where also I could mention if I would sundrie manifest untruths published by some which are so very untrue as I need not produce any other proof or witnes herein but the publike records of Amsterdam stil extant the testimonie of such as were present and heard and saw what was done not excepting M. Ainsw owne followers Whom now moreover by this occasion I doe once againe exhort to consider their waies estate in their heart to cal to mynd both how they haue ben wanting in yeelding bearing witnes to the truth and how long now they haue continued in their schismaticall and scandalous Division frō the Church whereof they were and that both for the matter time and manner thereof besides many other sinnes and transgressions which they run into withall A just recompence of their contumacie frō vvhich they would not be reclaimed by any meanes Neither doth it availe thē that some others joyned hand in hand with thē becoming as Simeon and Levi did brethren in evill In such cases we must still remēber and obserue what Iacob the Patriark said O my soule come not thou into their secret unto their †Or Church as M. Ains doth otherwhere usually translat the word KAHAL which here he doth not so Note it assembly myne honour be not thou united Gen. 49.5.6 4. Now of the Anabaptists Arminians I need not speak particularly Some of their opinions here following I haue noted and refuted Gen. 37.9 Phil. 2.15 Iudg. 5 31. Prov. 4.18 Dan. 8 10.12 11.31.32 Act. 2.20.40 Rev. 6.12 both for the more clearing of the truth the further helping of others against their errors which do now here so much trouble endaunger the estate of church Common wealth The Reformed churches may for the faith of Christ which they professe wel be estemed as Israel was of old in their measure degrees to be as the Sunne and moone the lights of the world Which should therfore stil increase in al shining light of the truth holynes shyning more more unto the perfit day yea til they go forth as the Sunne in his might should be the more carefull hereof seeing the Scrtpture also teacheth how euen ‘ Rev. 16.8 c. Or by the Sunne here understand hotte persecution Sal. Song 1. 6. Mat. 13.6 21. upon the Sunne shal a vial of Gods wrath be powred out before the utter extyrpation destuction of the Beasts throne kingdome that the day is a comming wherein the moone shal be confounded the Sunne ashamed when the Lord of hosts shall reigne in mount Zion in Ierusalem before his auncients gloriously Esa 24.23 Which whether it shal be at the conversion of the Jewes to the Christian faith which now hasteneth on time and the work of God will manifest As also in what manner shal be verified that which the same Prophet hath foretold saying The light of the Moone shal be as the light of the Sunne and the light of the Sunne shal be seuen fold as the light of seuen dayes in the day that the Lord byndeth up the breach of his people and healeth the stroke of their wound 5. In the meane time who doth not obserue and lament that among the Lutherans and Reformed churches every where there should still remain so many great corruptions errors superstitions other transgressions not redressed or amended in the worship of God conversation of men Which threaten some heavy judgment of God not to be far off if we meete not the Lord with true and unfeyned repentance in time In which regard al are to be exhorted carefully without delay to think on their wayes to turne their feet into the Testimonies of the Lord. Buy the truth sayth ‘ Pro. 23.23 Salomon but sell it not Part with any thing for it but part not with it for any thing Enter in at the strait gate sayth †Matt. 7.13.24 Christ for wide is the gate broad is the way that leadeth to destruction many there be which goe in thereat but strait is the gate narrow is the way which leadeth to life few there be that find it Finally let us all labour what in us is to grow in grace in the knowledge and obedience of the truth in all things not regarding the applause or displeasure of men but endevouring to please God more and more not onely to know profeesse in word but to obserue and practise in deed whatsoever the Lord hath commanded us knowing that †Deu. 4 1 2. Matt. 28.20 Ioh. 7.17 13 17. 1 Tim 6 13.14 this hath the promise of blessing acceptance with the Lord. Wherein if these my poore labours shal any waie help and further thee giue praise unto God and remember me in thy prayers to the Lord In whom I rest and still shall remaine thyne FRANCIS IOHNSON Pastour of the English exiled church sojourning for the present at Amsterdam It was not an enemy that reproved me then I could haue borne it neyther was it he that hated me that did magnifie himself against me then I would haue hid my self from him But it was thou O man myne equall my guide and myne acquaintance who tooke sweete councell together and walked into the house of God in company Psal 55.12.13.14 Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsely for my sake Rejoyce be glad for great is your reward in heauen For so persecuted they the Prophets
and in Israel Neh. 13 15 22. Ier. 17 21 27. Amo. 8 5. 11. And vvhereas they say that circumcision was also a lying signe and false sacrament to Israell in their defection hovv doe they proue it Where doth the Scripture teach it will they haue us take it on their bare vvord and beleeue that their sayings are Oracles Or vvill they be wiser and more righteous then God himself * 2 Kin. 9 6. 13 22 23. Hos 4 6 12. 14 1. Amos 7 2 5 15. Mic. 6 2 3 c. with Lev. 26 25. vvho accounted them still to be his people and under his covenant and himself to be their God and upon this ground called them to repentance and shewed them many favours and bare vvith them a long time and aftervvard avenged the quarrell of his covenant upon them as he had spoken long before The historie of the Scriptures books of the Prophets make this matter so plaine as there is scant any chapter at all that doeth not manifest these things and convince their errour Some particulars I haue shewed heretofore ‡ Advert p. 59 63. otherwhere and shall novv treat of it further hereafter in answer of another objection here follovving thereabout 12. In the meane time vvhat will they saye to the circumcision of Iudah in their estate of apostasie vvhen they fell into most wicked Idolatrie and that not onely of Israels but euen of the heathens besides all that they had of their owne most sinfully vvithall Was Circumcision novv also among them none of Gods ordinance but an Idoll vvas it not the true sacrament of circumcision but a false and lying signe a detestable cursed sacrament unto them in that estate Were not they now stil the people of God Or had God broken his covenant vvith them on his part turned his ordinances into Idols unto them because of their idolatries and transgressions of his covenant Was not God still true and his signes and sacraments true signes and sacraments still unto them on the Lords behalf though they vvere become lyers and idolaters themselues Doth God cease to be true if man become a lyer God forbid Rom. 3 3 4. 13. Or haue the Gates of hell more prevayled against the Christian church since Christs comming then they did or could against the church of the Ievves before his comming in the flesh Mat. 16 18. Did not God when once he had giuen his signe of Circumcision so continue it still through all generations untill the comming of Christ notwithstanding al the apostasie both of Judah and Israell that then fel out sundry times And hath not the Lord done likewise hitherto and vvill so doe unto the end concerning the signe of Baptisme in the Christian church notwithstanding the apostasies and iniquities fallen out therein If not how then also and vvhere hath the sacrament of baptisme ben continued and derived unto these men them selues from Christ and his Apostles unto this day as I noted here before also to be observed Or is one and the same baptisme in one and the same Church an Idol and lying signe unto some and the ordinance of God a true signe unto others that doe there receiue it And this also in their infancy Or when they come to yeeres can they make that which is an Idol and a lying signe which is meer vanity and of the divell novv to be unto them the holy ordinance true signe of the Lord vvhich he hath giuen and instituted in his church Eyther therefore it must be acknovvledged to be Gods ordinance and his true signe though corruptly ministred and abused or if it be an Idol lying signe it is to be rejected another baptisme to be obteyned that is appointed and approved of the Lord. Halting betvveen two opinions pleaseth not God If it be an Idol and lying signe it is not the Lords And if it be the Lords as vve haue shewed it to be then it is no idoll or lying signe but Gods ordinance and true signe still continued in their corrupt estate and ministration 14. Neyther doth this hinder but that in any churches whether sincere or apostate yea in the best that are or ever were the ordinances of God may become unprofitable unto men by their owne sinnes circumcision may be made uncircumcision to such as break the law that is it may become unprofitable and be accounted for uncircumcision unto them Rom. 2 25 26. And baptisme therfore in like sort being novv come in the place thereof But shall we therefore say that circumcision or baptisme or any other constitutions of God in such Churches unto such persons are not the Lords ordinances nor his true signes and sacraments but Idols and lying signes detestable and accursed sacraments and constitutions Take an other instance in the Lords supper Was the Lords table in the church of Corinth a table of Divels or the Lords supper an Idol and a lying signe and detestable sacrament to such as eat it unvvorthily Or vvas it not in deed the Lords ordinance his holy Sacrament unto theÌ„ though sinfully abused by them as is manifest both by the Apostles words when he calleth it the not discerning of the Lords body but becomming guiltie of the body and blood of the Lord by the Lords severe chastising of them for this cause 1 Cor. 11 27 30. Which hovv should it be if it were not the Lords ordinance unto them vvhich he had giuen to his church people Doth the Scripture so speak of Idols and lying signes any where Or doth the Lord so punish the neglect or contempt of them Nay on the contrarie the Lord severely punisheth the regarding and reteyning of Idols the Scripture speaking of them termeth and esteemeth them to be †See M. Aâ—nsw Arrow against Idolatrie pag. 13 14. things of naught as it were filths doung or excrements lothsome things or detestable and abominations vanities lyes unprofitable false-vanities leasings and vaine-iniquitie c. So far is the Scripture from speaking or esteeming so honourably of them as it doth of the Sacraments and ordinances of the Lord though sinfully corrupted and abused OBJECTION III. But * Animad p. 72 c. Idols are of two sorts some meerely devised by men as Ieroboams †1 King 12 28. calues some perverted by men from holy signes to Idols as ‡ 2 King 18 4. the brazen serpent Both these kinds are in popish baptisme For their crosses exorcismes greasings c. are Idols of the first sort worse then Jeroboams bullocks their washing with water in nomine patris c. is of the second sort that is Gods ordinance turned into an Idoll as was the brasen Serpent Thus is there a mixture in Antichrists Christening of both sorts of abominations Therefore haue we renounced that Romish baptisme as an impure Idol in their abuse standing up in the place of Christ and his precious blood which it is not pretending
receiue it For confirmation whereof he alledgeth Esa 44 20. Where the Prophet speaketh of Idols that * Gal. 4 7. vvith Esa 44 8 9 10. c. by nature are no Gods but a lye in the right hand of all that haue and reteyne them Which if it were true of the Romish baptisme that in the nature thereof it were no baptisme but a lye in the right hand of all that haue and reteyn it then should it without question be renounced as a very Idoll in deed For such is the lye in the right hand spoken off by the Prophet Esa 44 20. And the Lord requireth every man thus to doe with Idols Cast ye avvay sayth he every man the abominations of his eyes and defile not your selues vvith the Idols of Egypt I am the Lord your God Ezech. 20 7. Where though the Lord speak in particular of the idols of Egypt according to the case and estate of his people at that time yet it is the rule and vvil of God for all Idols as may appeare both by the reason there annexed in those vvords I am the Lord your God which excludeth the having or reteyning of any Idols at any time by other Scriptures forbidding al idols at all times vvheresoever Ezech. 20 7 18. vvith 14 3 6. and Lev. 19 4. Esa 30 22. Hos 13 2. and 14 8. 1 Joh. 5 21. Rev. 22 15. But here perhaps this man vvill say his words are not simply of receiving it but of so receiving it as here is sayd So in deed he speaketh here and vvell may it be that thus he speaketh to haue a shift and starting hole after his manner as I haue noted before But hovv ever it be let us yet examine it inquire a litle further into this matter And first let him novv syncerely tell us whether he hold that the Romish baptisme is a lye in the right hand of al that receiue it in the present estate of the Church of Rome Esa 44 20 as the Prophet here speaketh of a lye If he say Yea then both this Prophet in the same place and all the Scripture every vvhere teacheth that we may not reteyne it but must utterly reject it that els wee feed but on ashes and haue our hearts deceived c. Esa 44 20. with 30 22. Ezec. 14 6. and 20 18. Rev. 22 15. If he say No then all may see how he doeth but shift and cavill and hath spent many good houres and blotted a great deal of paper to no purpose but to maintaine error Anabaptistrie impietie besides that thus he giues us the cause against himself and overthrovves al his former assertions writing hereabout Secondly if some should be baptized in the Church of Rome vvith their crosses exorcismes greasings c. which he saith are vvorse idols then Jeroboams bullocks and yet should not set up baptisme in the place of Christ and his precious blood thinking it to giue grace and wash away sinnes let him now also concerning such syncerely tel us whether the baptisme thus received in that church should be renounced and rejected or not If he say it should then by this vvill follovv that they hold the baptisme of that church to be an Idol not onely in respect of this opinion of standing in Christs place c. which here he inserteth to beare out the matter with greater colour but in respect of the other corruptions also viz. their crosses exorcismes greasings c. though this other opinion aforesaid be not held therewithall If he say it should not be renounced and rejected for these corruptions but onely for the opinion aforesayd why then doe they hold the baptisme of the church of England to be an Idol where they know this opinion is not held to set it up in Christs place thinking that it giveth grace c Why also makes he such pretences about this matter by the crosses exorcismes greasings and other such corruptions in the church of Rome if he think that the baptisme there had doth not for all these become an Idoll and yet also saith that they are vvorse Idols then Ieroboams bullocks Thirdly hovv vvill he shew if he vvere put to it that baptisme in the church of Rome is so received as standing in the place of Christ c. seeing they are infants usually that receiue it there considering also * Of which see before p. 29. their profession of Christ and baptizing with water in the name of the Father the sonne and the holy Ghost that this alone is indeed the baptisme of that church the other things which he speaketh off being not the baptisme it self but erroneous opinions and sinfull addititions thereabout Fourthly keeping stil to the Papists opinion as it is held by themselues hereabout of which I vvill not stand here to treat let us for better finding out of the trueth admit that some of yeres not knowing better doe so receiue it as here is said thinking that it conferreth grace vvasheth avvay sinnes c. yet vvhenas once they are baptized in the Name of the Lord as is aforesaid vvith the * Of which see before p. 29. profession that is made of the Christian faith in that church and shal then afterward perceiue their errors hereabout let it novv well be considered vvhether yet notwithstanding the baptisme thus received be in it self an Idoll and a lye to be rejected or that onely the errors and corruptions brought in by men are to be renounced and not the baptisme it self which is Gods ordinance in that church as circumcision was in Israel though thus abused perverted and seeing that the very ground of baptisme in deed is †See before p. 23. the covenant and promise of God and not the understanding much lesse the erroneous understanding and opinions of men Fiftly to returne to the points we had in hand let it be observed that all vvho are there baptized doe so receiue it as there it is ministred and that commonly in their infancie at which time they know not what errour or abuse is held or done thereabout So as if their opinons and abuses make it in deed to be a lye in the right hand of all that so receiue it as there it is abused corrupted thē should all that are so baptized when they come to yeeres of understanding utterly renounce it as a meer Idol and a very lye as the Prophet here teacheth Esa 44 2. Which how strongly it implyeth Anabaptistrie and seduceth thereunto let the vvise and unpartiall judge Finally vvhen some of the Iewes and Pagans comming to be Christians according to the faith of the church of Rome making ‡ See before pag. 29. such profession thereof as they make themselues doe thereupon being not yet further instructed so receiue baptisme as there it is held and ministred vvill they now say that their baptisme so received is a lye in their right hand as the Prophet
time * 2 Kin. 17 18 9 10 11.12 Israell had no bill of divorce nor was put avvay of a loâ—â— time but abode in the land about two hundred yeeres after as appeareth plainly by the historie But this Scripture vvhich they joyne vvithâ—â— â—ut of Jer. 3.8 was spoken in ‡ Ier. 3 6. Josiahs time the †1 Chr. 3 10 14. fifteenth King from Reâ—oboam aforesaid who raigned ‘ 1 Kin. 14.21 2 Kin. 22 1. about three hundred yeere after him At vvhich time Israell vvas put out of the land of Canaan and caryed away into Assyria a “ Amo. â— 17 polluted land and so had the bill of divorce here â—poken off Which fell out * 2 Kin. 18 10 11. in the sixt yere of Hezekiahs raigne as I noâ—ed before Which times and cases therefore how far they differ one froÌ„ another so from the point in hand vvho is there that cannot obserue 7. Finally here might further be considered how in this chapter also the Lord biddeth Ieremie †Ier. 3 12 13 14. goe and proclaime these words toward the North and â—ay Returne thou backsliding Israell saith the Lord and I vvill not cause myne anger to fall upon you for I am mercifull saith the Lord I will not keep anger for ever Onely acknovvledge thyne iniquitie that thou hast transgressed against the Lord thy God and hast scattered thy waies to the straungers under everie green tree and ye haue not obeyed my voyce saith the Lord Turne O backsliding children saith the Lord for I am maried unto you and I will take you one of a city two of a family and I vvill bring you to Zion Ier. 3 12 13 14. Where divers things about the points in questioÌ„ might be observed if I would stand thereon As namely First that the Lord here biddeth the Prophet Ieremie Goe and proclaime these words tovvards the North that is towards †2 King 17 6. Assyria the land of the Medes vvhither Israell was now caried away out of the Land of Canaan 2. Secondly that he should call them to repentance saying Return thou back sliding Israell saith the Lord c. and so promise them mercy in the name of the Lord saying I vvil not cause myne anger to fall upon you c. which sheweth that the Lord had not dealt with them as they deserved â—ut could yet make his anger fall more upon them if he vvere not merciâ—â—ll and one that kept not anger for ever And that he dealt otherwise herein then a man doth vvith his vvife vvhom he putteth avvay and she becomes another mans as he shewed before in ‡ Ier. 3 1. this chapter Thirdly that he saith here to Israell Onely acknowledge thine iniquitie that thou hast transgressed against the Lord â—y God c. as in the other chapter before “ Ier. 2 2 19. he said to Iudah Thyne owne wickednesse shall correct thee and thy back slidings shall reproue thee know therefore and see that it is an evil thing bitter that thou hast forsaken the Lord thy God c. where those words the Lord thy God * Gen. 17 â— are words of the covenaÌ„t Fourthly and specially that he saith Turne O back sliding Israell saith the â—ord for I am maried unto you c. ‡ Piscator Calvin c Which mariage the best writers upon this â—â—ace expound also of the Lords covenant of grace 5. And finally that â—â—e Lord vvould take them one of a city and two of a familie and bring them to Ziâ—â—â— c. So teaching as †Calvin in Jer. 3 14. one vvell noteth upon this place that in their â—irning to God they should not stay one for another and that though â—â—e body of the people should remain obstinate yet if a few returned to â—â—e Lord he would be readie to receiue them Which sheweth the stabiâ—â—tie and eternitie of the Lords covenant as he spake to Abraham both â—â—r him and his seed in their generations Gen. 17 7. And that the Lord â—â—membreth and performeth his covenant if but a few be made partakers of that grace as Paul also shevveth Rom. 〈…〉 may â—â—â—â—vvise teach us in our comming to the Lord and yeelding obedience to his vvord not to depend upon the multitude nor to stand looking and wayting one for another but readily to follow the Lords calling as in another case Christ spake unto Peter Joh. 21 20 21 22. These and other like things might here be observed But they are not the things that I purpose to insist upon because this point coÌ„cerneth the case of Israel being now put out of the land of Canaan and caried away into Assyria vvhereas our question is of the estate of Israell in their defection from the time of Ieroboam that set up the calues and so forvvard vvhiles yet they were not put away but remained in the land of Cannaan By which all may see that this Scripture here cited by them is vainly alledged being not to the purpose and question in controversie Yet notwithstanding having this occasion I think it not amisse about this matter here to annexe two things further to be considered off the one concerning Israell the other concerning Iudah As touching Israel that whereas they were now put out of Canaan caried avvay into Assyria and placed in Halah and in Habor by the river of Gozan in the cities of the Medes as is recorded 2 King 17 6. there is particular and expresse mention among the places whither they were caried of the cities of the Medes Wherevvith if we compare the Acts of the Apostles we shal find also particular mention hovv when the holy Ghost came upon the Apostles at the feast of Pentecost after Christs ascension and they spake with toungues to the Ievves that were novv at Ierusalem of all nations under heauen to every one in their ovvne toungue that among the rest there were also Medes Act. 2 9. Which is the more to be observed first because this is one of the places before mentioned vvhither Israell was caried avvay by the king of Assyria vvhen God put them out of his land 2 Kin. 17 6. Secondly because Peter now speaking unto these with the rest saith unto them as to the rest the promise is made unto you and to your children c. Act. 2 9 39. like as also upon another occasion straightway after speaking to the Iewes in the Temple he saith unto them Ye are the children of the Prophets and of the covenant which God made vvith our Fathers saying unto Abraham And in thy seed shall all the kinreds of the earth be blessed Vnto you first God having raised up his sonne Jesus sent him to blesse you in turning away every one of you from his iniquities Act. 3 25 26. Thus shevving that God still remembred and regarded his covenant tovvard them and how the grace and benefit thereof vvas extended unto them in Christ Now whereas
Commentar on Ezech. 23.25.28 v. 30. they shall deale furiously with thee they shall take avvay thy nose and thyne eares thy remnant shal fall by the sword they shall take thy sonnes and thy daughters and thy residue shall be devoured by the fire they shall also strip thee out of thy clothes take away thy faire Iewels c. For thus saith the Lord God I wil deliver thee into the hand of them vvhom thou hatest c. and theâ— shall deale vvith thee hatefully and shall take avvay all thy labour and shall leaue thee naked and bare and the nakednes of thy vvhoredome shall be discovered both thy levvdnes and thy vvhoredomes I will doe these things unto thee because thou hast gone a whoring after the Heathen v. 31. v. 35. because thou art polluted with their idols Thou hast vvalked in the vvay of thy sister therefore vvill I giue her cup into thy hand c. Therefore thus saith the Lord God Because thou hast forgotten me cast me behinde thy back therefore beare thou also thy levvdnes thy whoredomes v. 36. The Lord said moreover unto me Sonne of man wilt thou †Or plead for defend excuse c. judge â—udge Aholah and Aholibah yea declare unto them their abominatiâ—â—s that they haue committed adulterie v. 37. v. 38. and blood is in their hands â—ith their idols haue they committed adulterie haue also caused their â—onnes whom they bare unto me to passe for them through the fire to â—evoure them Moreover this they haue done unto me they haue defiled â—â—y Sanctuarie in the same day haue profaned my Sabbaths c. Then â—â—id I unto her that vvas old in adulteries v. 43. Wil they now commit vvhoreâ—omes vvith her and she with them Yet they vvent in unto her as they â—oe in unto a woman that playeth the harlot v. 44. v. 45. so went they in unto Ahoâ—â—h and unto Aholibah the levvd vvomen And the righteous men they â—hall judge them after the maner of adulteresses and after the maner of vvomen that shed blood because they are adulteresses and blood is in â—heir hands For thus saith the Lord God v. 46. I vvill bring a companie upon â—â—em will giue them to be removed spoyled c. Eze. 23 11 47 c. â—itherto Ezekiel the Prophet Where novv againe I might aske of these â—â—en whether they think of Judah in this estate as they doe of Israell that â—â—e Lord was not the God of Iudah nor they his church and people that the covenant novv was broken as well on the Lords part as on theirs â—nd that circumcision reteyned among them was not the Lords signe â—oly institution but a lying signe a cursed and detestable sacrament false and deceitfull in their use and no better then the heathens superstitiâ—â—ns c. But I will leaue these things to be pondered by the discreet Reaâ—er and vvill not still mention and inferre them as I might almost upon every verse Also in the 20 chap. of Ezechiell vvhen certain of the Elders of Israell came to the Prophet Ezech. 20. to inquire of the Lord c. after declaration of the Iewes former idolatries and rebellions * ver 5. in Egypt †ver 10. in the vvildernes and in 〈◊〉 the land of Canaan “ ver 27. the Lord then speaketh thus unto them ‡ ver 33. v. 35. As I liue â—â—th the Lord God Surely vvith a mightie hand and with a stretched out â—â—me and vvith furie powred out vvill I rule over you c. And I vvill â—ring you into the wildernes of the people and there vvill I plead vvith â—â—u face to face Like as I pleaded in the wildernes of the land of Egypt v. 36. v. 37. v. 38. so vvil I plead vvith you saith the Lord God And I wil cause you to passe under the rod and I will bring you into the bond of the Covenant And I vvill purge out from among you the rebels and them that transgresse against me I vvill bring them forth out of the countrey vvhere they soâ—â—urne and they shall not enter into the land of Israell and ye shal know that I am the Lord. As for you O house of Israel v. 39. thus saith the Lord â—od Goe ye serue ye everie one his idols and hereafter also if ye vvill not hearken unto me but pollute ye myne holy Name no more with your gifts and with your Idols c. Ezech. 20 1 39. c. And in the 16 chap. the same Prophet also vvriteth thus Ezec. 16. ver 1. v. 2. v. 3. The word of the â—â—rd came unto me saying Sonne of man cause Jerusalem to know her abominations 〈◊〉 Thus saith the Lord God unto Ierusalem Thy birth and thy nativiâ—â—â— is of the land of Canaan thy father vvas an Amorite and thy mother an Hittite v. 4. And as for thy nativitie in the day that thou wast borne thy navel vvas not cut neither wast thou washed in water to supple thee c. And so the Prophet proceeding sheweth first †v. 3 4 5. the miserable estate of Jerusalem in the Ievves themselues together vvith * v. 1 14 Gods special loue declared unto them and then “ ver 15. c. her abominable vvhoredome other finnes matching ‡ v. 44 45. her mother and exceeding †v. r. 46 c. her sisters Sodome and Samaria together vvith †v. 36-58 her heavy judgment thereupon and so finally in the end maketh this conclusion saying * Eze. 16. ver 59. Thus saith the Lord God I wil euen deale with thee as thou hast done vvhich hast despised the oath in breaking the covenant Neverthelesse I vvill remember my Covenant vvith thee in the dayes of thy youth I vvill establish unto thee an everlasting covenant Then thou shalt remember thy vvaies and be ashamed vvhen thou shalt receiue thy sisters thine elder and thy younger and I vvill giue them unto thee for daughters but not by thy Covenant And I vvill establish my covenant vvith thee and thou shalt knovv that I am the Lord That thou mayest remember and be confounded and never open thy mouth any more because of thy shame vvhen I am pacified toward thee for al that thou hast done saith the Lord God Ezec. 16 chap. And hitherto of these things in Ezechiell the Prophet of vvhich sort he hath many the like Psa 74 79 80. c. Wherevvith also agreeth that which is vvritten in divers of the Psalmes hereabout And namely in the 89 Psalme vvhich as some other of the Psalmes treateth of the time and estate of the Ievves in the captivitie of Babylon Where * Psal 89. the Prophet speaking of the stability of Gods covenant and promise made unto David and of the eternity of his seed and kingdome and therevvithall annexing a denunciation of judgment upon
understood of them both joyntly these reasons may induce 1. That this Prophet denounceth judgement in this prophecy to both of them both upon Iudah Israel for their sinnes as the title and processe of his book shevveth The title vvhich is this Mic. 1 1. †The word of the Lord that came to Micah in the dayes of Iotham Ahaz Hezekiah kings of Iudah which he saw concerning Samaria the chief city of Israell and Ierusalem the chief city of Iudah Mic. 1 1. The processe in the course of his proceeding and often joyning them together for vvhich see these and the like places vvhich vvould be long here to write downe Mic. 1 5 6 9 13. and 2 4 5 12. and 3 1 9 10 11 12. and 6 2 3 4. c. 2. That in this chapter he speaketh of that family and expressely useth the terme of a family ver 3. compared with Amos 3 1. and Mica 6 2 3 4. and the phrase of casting a cord by lot in the Congregation of the Lord. Which may haue reference to the auncient dividing of the land by lot among all the tribes in Iosuahs time Mic. 2 5. compared with Ios 14 1. and 15 1. c. Deut. 32 9. As also the generall termes both of the house of Jacob Mic. 2 7. being compared vvith Mic. 1 1. 3 1 8. and 6 2 3 4. and Amos 3 1 13. Luke 1 33. and of the people of God Mica 2.8 9. and 3.1 3 5. and 6 2 3. c. 3. That the things going before follovving in the chapter alledged may be applied to all the tribes both Israell and Iudah viz. the sinnes of oppressing the poore of approving such prophets as taught according to the peoples lust and liking Mic. 2 1 11. and the punishment of exile and departure out of the land denounced thereupon Mic. 2 10 c. Not to speak hovv Tremellius Iunius joyne all the first fiue chapters of this prophecy together as making but one sermon directed to Iudah and Israel denouncing the overthrow of both the kingdomes because of their sinnes And so then their reasoning from hence is aswell against Iudah as against Israell Or if it be understood of the ten tribes of Israell more particularly as here they apply it and so may it be then also consider vvhether the same people be not in the same chapter a litle before called the congregation of the Lord And that not onely in their owne perswasion and profession but in the Lords and the Prophets account Mic. 2 5. Which speach is the more to be mynded being such as would soone end this controversie if they be acknovvledged now at this time to haue ben the Church of the Lord it being at least about tvvo hundred yeeres after Ieroboam had set up the calues and so long after Israels apostasie here spoken off For if they graunt them to be the church of the Lord I suppose they will not denye them to be the people of the Lord or his vvife neyther vvill affirme hereafter that the circumcision and other ordinances of God reteyned among them were in their use false deceitfull and execrable signes and seales and no better then the ordinances reteyned among the Heathens They vvill I hope be better advised then thus to speak of the Lords ordinances had and reteyned in the Lords Church vvill now at length learn to put difference between the Lords ordinances themselues and his peoples abuse or corruptions thereabout also betvveen the Lords church and ordinances and the Pagans assemblies and abominations yea and betweene the Lords church sometimes walking in syncerity and the same church of the Lord coming to be corrupted vvith idolatrie or other transgressions and so fallen into apostasie as Israell novv was and Iudah also sometime Esa 1 21. Secondly the phrase of being named called or said to be is sometimes also put for that vvhich in deed is or may be so accounted as in Esa 44 5. Ier. 23 6. and 33 16. Joh. 13 13. and the like places And so the Chaldee paraphrase here expounds it Yet so I will not here urge it But taking it that Israell was here called the house of Jacob and the people of God in respect of their owne profession that would be so esteemed yet this doeth not hinder but that also they vvere so in deed albeit they did not vvalk accordingly as they ought to haue done For if vve understand it thus O thou that art named the house of Jacob that is O thou that gloryest that thou art descended of Jacob and yet doest not walk in his steps will it therefore follow that they vvere not in deed descended of him or vvere not the house of Iacob c. See it in another case Esay the Prophet speaking of Iudah saith †Esa 48 1 2. Heare ye this O house of Jacob which are called or call themselues by the name of Israell and are come forth out of the waters of Iudah vvhich svveare by the name of the Lord and make mention of the God of Israell but not in trueth nor in righteousnes For they call themselues of the holy city and stay themselues that is professe that they stay upon the God of Israell c. Was not Iudah now therefore the house of Iacob nor come out of the waters of Iudah Or were they not therefore the Lords people nor his wife because of this hypocriticall profession of theirs Or vvere they in deed without the true God as he understandeth and speaketh it here concerning Israell And note that Esay here hath the same terme of the house of God that Micah hath in the other place Againe the Iewes in Christs time said †Mat. 3 9. Joh. 8 39. they had Abraham to their Father and herein they gloryed but they did not the vvorks of Abraham as Christ told them Yet Christ acknowledgeth them †Joh. 8 37. to be Abrahams seed though they sought to kill him which Abraham did not and so vvere not in this respect “ Ioh. 8 39 40 44. the children of Abraham but of the divel and †Matt. 3 7.9 a generation of vipers as Iohn Baptist also called them and yet never denyed that Abraham vvas their father and they the church of God now also at this time So both these may stand together that a people may glory in this that they are the house of Iacob the people of Israell the seed of Abraham the church of God c. and be so also indeed and yet not walk as they ought according to that estate whereof they doe so glory and boast themselues For who knoweth not that many doe often boast vainly of those things which yet they haue truely but vvalk not vvorthy of them as they should Many in Iudah * Zeph. 3.11 were haughty because of the Lords holy mountaine Had they it not therefore in deed among them Though yet they did not walk worthy thereof For
8. My people for their sinnes is delivered unto the adversarie the nations stand up against them c. And hitherto of the application hereof unto Israell Now if this Scripture be understood of Iudah then the inferences that he bringeth from hence upon Israell vvill fal upon Iudah Which yet himself acknovvledgeth vvas novv the church and people of God And that it may thus be understood applyed to Iudah these reasons may shew 1. The * Mic. 1 1. title of the prophecy directeth it as vvell to Ierusalem of Iudah as to Samaria of Israell 2. Divers particular speaches in the prophecy it self as when he saith in the first chapter †Mic. 1 5. What are the high places of Judah are they not Ierusalem Again †ver 9. Her wound is incurable for it is come unto Judah he is come unto the gate of my people euen to Ierusalem And again ‡ ver 13. O thou inhabitant of Lachish a city of Iudah bynd the charet to the swift beast shee is the beginning of the sinne to the daughter of Zion for the transgressions of Israell were found in thee And in the second chapter the verses here alledged the general termes ‡ Cha. 2 3. 5 7 8 9. of the house of Jacob and the people of the Lord c. And that these the like termes are in the Scriptures divers times put for Iudah none vvil deny Among many other places see these towching the terme Jacob and the house of Jacob Esa 8 17. and 48 1. Jer. 5 20. Lam. 1 17. and 2 2. Obad. v. 10. and 11. Mic. 2 12. and 3 1 8 9. Nahum 2 2. And for the terme of the people of the Lord applyed to Iudah Jer. 2 11 13 31 32. and 4 11 22. and 5 31. and 6 27. and 8 7. and 23 2 22 27 32. Ezech. 13 10 18 19. Joel 2 17 18 19 26. Obad. v. 13. Zeph. 2 10. in an hundred places besides 3. The particular termes of Zion Jerusalem the mountayn of the Lords house and the like used in this prophecy Mic. 3 9 10 12. and 4 7 8 c. 4. The sharp denunciation uttered by Micah where he saith Zion for your sake shal be plowed as a field and Ierusalem shall become heaps and the mountayne of the house as the high places of the forest Mic. 3 12. is expresly noted to haue ben spoken in the daies of Hezekiah king of Iudah to al the people of Iudah Jer. 26 18. which is very specially to be observed 5. The direct and particular mention that the daughter of Zion shall goe forth of the city Ierusalem euen unto Babylon Mic. 4 10. By all vvhich and the like that in this Prophet may be observed it can not be denyed but that this prophecy was directed to Iudah aswell as to Israell Whither also may be referred the generall reasons here * Pag. 105. before alledged concerning them both Whereupon vvill followe upon these mens assertion that if the Scriptures here cited by them will beare their inference and be applyed to Iudah that they then were not the church and people of God neither however they would be so esteemed and named And so vvhatsoever they would bring upon Israell in this behalf is now by themselues brought upon Iudah so as Iudah by their assertions was not now the Lords not the people of the Lord nor his vvife nor under his covenant nor a true church nor had circumcision or other ordinances of the Lord that vvere the Lords signes and seales of his covenant and forgiuenes of sinnes but such a vvere in their use false and deceitfull cursed and detestable and what not if we should beleeue their assertions and conclusions But vvhether in deed such stuffe and dealing of theirs be not rather to be esteemed false and deceitfull accursed and detestable let the godly vvise judge Touching Hos 2.18.19.20.23 The next Scriptures here alledged are Hos 2 18 19 20 23. vvhich speak of the time to come after their exile and casting out of the land Hos 2 18.19 20 23. vvhen they should againe return unto the Lord agreeing with that vvhich followeth in the next chapter Hos 3 4 5. vvhereas our question is of their estate and condition vvith the Lord vvhiles they vvere yet in the land and not cast out of his house or presence as yet but beloved pitied and holpen of the Lord as appeareth by that vvhich vvent before and follovveth after in this prophecy of Hoseah and by the historie it self 2 Kin. 13 23. and 14 25 26 27. and in many other places both of the historie and of the Prophets as †Pag. 58. c. here before I haue shevved in sundry particulars vvhich I need not repeat Touching Ioh. 10.16 Act. 18 10. 1 Cor. 12 2. Rom. 11 11 20 23.25 26. and 9 4. with Esa 59 20 21. Ezech. 34 23 30. Hos 3 5. By this also may appeare how that which he annexeth of the Gentiles called Christs sheep because they should be brought into his fold and of the Ievves called Gods people and beloved because they shal be graffed againe into Christ is not to the point and question in hand And so the Scriptures also vvhich here they cite abused in this behalf viz. Ioh. 10 16. Act. 18 10. 1 Cor 12 2. Rom. 11 11 20 23 25 26. and 9 4. with Esa 59 20 21. Ezec. 34 23 30. Hos 3 5. inasmuch as they speak of the estate of Ievves Gentiles for time to come vvhereas our question and the Scriptures speaches alledged by us are of Israell for the time then present vvhen novv they vvere in the land of promise not cast out by the Lord as yet Which may suffice for a ful aunsvver hereunto Yet some other things also may be noted that vvil giue further light and confirmation hereunto As first that thus he vvould make Israels estate vvhiles yet they remayned in the land of promise and under the Lords covenant having also the great things of his lavv vvritten unto them c. to be like the estate of the Heathens vvhiles they vvere straungers from the covenants of promise and had not the vvord and statutes of the Lord giuen unto them c. Which I haue noted here before among his errours Secondly that he makes the estate of Israell vvhiles they vvere in the Lords land and before Christ vvas exhibited as is aforesaid to be like the estate of the Ievves at this day vvhen they are novv cast avvay for a time some of the braunches broken of Christ being come in the flesh and refused by them c. Rom. 11 11 12 15 17 20 25. Thirdly that in this treatise of his he so speaketh of Israell of old and of the Iewes at this day as if the Lords covenant euen on his part were not an everlasting covenant stable and enduring for ever concerning them Whereas the Lord himself saith I will establish my
covenant betvveen me and thee speaking to Abraham and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee Gen. 17 7. And afterward again to David I haue made a covenant with my chosen I haue sworne unto David my servant Thy seed will I stablish for ever and build up thy throne to all generations My mercy will I keep for him for evermore and my covenant shall stand fast with him His seed also will I make to endure for ever and his throne as the dayes of heauen * Note this well If his children forsake my law and walk not in my judgments if they break or profane my Statutes and keep not my commandements then vvill I visit their transgression with the rodde and their iniquitie with stripes Neverthelesse my loving kindnesse will I not make frustrate with him nor lye or deale falsely against my faithfulnesse * Note thâ—â— well My covenant will I not break or profane nor alter the thing that is gone gone out of my lippes c. Psa 89 3 4.28 29 30. c. And againe in the Psalmes He will remember his covenant for ever He sent redemption unto his people he hath commanded his covenant for ever holy and reverend is his Name Psal 111.5.9 And in Ezechiell the Prophet Thus saith the Lord God I will even deale with thee as thou hast done which hast despised the oath in breaking the Covenant Nevertheles I wil remember my Covenant with thee in the daies of thy youth I wil establish unto thee an everlasting Covenant Then thou shalt remember thy wayes and be ashamed when thou shalt receiue thy sisters thy elder and thy younger I wil giue them unto thee for daughters but not by thy Covenant And I will establish my Covenant vvith thee and thou shalt know that I am the Lord That thou mayest remember and be confounded never open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God Ezec. 16.59 63. And in Esay the Prophet The mountaynes shall depart and the hils be removed but my kindnesse shall not depart from thee neyther shall the covenant of my peace be removed saith the Lord that hath mercy on thee Esa 54.10 And again The Redeemer shall come to Sion unto them that turne from transgression in Iacob saith the Lord. As for me this is my covenant with them saith the Lord My spirit that is upon thee my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever Esa 59.20.21 with Rom. 11.25.26.27 vvhich last places except the last verse are here mentioned by himself And agreeably vvith the Prophets the Apostles also speaking of the Ievves and of Gods dealing with them teach us that the gifts and calling of God are without repentance such as he cannot repent of and alter Rom. 11 29. And it were endles to note all the places and gather the manifold reasons and assertions vvhich the Prophets Apostles haue hereabout Now for the point it self considering the perversenesse and wrangling disposition of many I had rather propound what others haue observed concerning it then further deliver myne ovvne mynd or insist longer thereupon Marke therefore vvhat M. Calvin saith touching this matter †Calvin in Ier. 2 2. writing upon Ier. 2 2. This is a very worthy place sayth he because God shevveth that his covenant though it vvere perfidiouslly violated by the Iewes yet is firme and stable For although not al Rom. 11 25. that come of Abraham according to the flesh be true and right Israelites yet God alvvaies abideth true and his calling is without repentance as Paul teacheth And againe writing upon Ezech. 16 61. †Calvin in Zac. 10 6. The Lord said a litle before I vvill remember my covenant now he saith not by thy covenant He reconcileth therefore those things that might seem contrary to wit that himself vvould be myndfull of his covenant and yet that covenant to be dissipated broken and abolished He sheweth that the covenant is firme on his part as men use to speak but is voyde on the peoples part And on Zath 10 6. “ Whereas here God saith that he cast away his people it must be referred to the sense opinion of men as otherwhere we haue seen for the adoption vvas stable but the outvvard appearance might giue another judgement namely that that people vvas rejected of God But yet the Prophets meaning is cleare to wit that although God had dealt severely with that people and had most grievously punished their perfidiousnes yet the avengement should not be eternall because he will giue place to his mercy Agayne he annexeth the reason because I am the Lord their God sayth he By this clause he signifieth that the adoption is not voyd although for a time he cast away the Ievves For calling himself their God he setteth before us the remembrance of his covenant as if he should say that he did not in vaine make covenant vvith Abraham and promised that his seed should be blessed Therefore because God bound himself by promise to Abraham here he saith he is that peoples God not that he ought any thing unto them but because of his free grace he chose aswell Abraham as his seed c. Many the like sayings and observations might be noted also out of other writers But omitting them I will rather note somewhat out of the Scriptures here alledged by themselues As namely in Rom. 11 11. where Paul speaking of the present estate of the Ievves who refused Christ being exhibited in the flesh saith thus * Rom. 11 11. Haue they stumbled that they should fal God forbid Whereas by these mens doctrine Israell had so stumbled and fallen as euen before Christs coming whiles they remained in the land of promise they were not Gods people and under his covenant c. And in Rom. 11 20. the Apostle speaking of the estate of the Ievves at this day saith ‡ Rom. 11 20. Because of unbelief they vvere broken off But shall their unbelief make the faith of God vvithout effect God forbid Yea let God be true but every man a lyar as the Apostle teacheth othervvhere Rom. 3 3.4 and here again annexeth that they also if they bide not still in unbelief shal be graffed in for God is able to graffe them in againe Rom. 11 23. Rom. 11 25. And Rom. 11 25. addeth further I would not brethren speaking to the Gentiles that ye should be ignorant of this mysterie least ye should be wise in your owne conceits that blyndnes in part is happened to Israel untill the fulnesse of the Gentiles be come in In part he saith not totally or finally on
their part through their unbelief vvhereas the faith and covenant of the Lord on his part is firme and stable for ever vvho therefore wil graffe the Iewes the naturall braunches into their owne Oliue tree againe And so all Israell shall be saved as it is written There shall come out of Sion the Deliverer and shall turn away ungodlines from Jacob. Rom. 11.26 Where also the terme of Iacob calleth to remembrance both the Lords covenant made with Iacob and the stability thereof for ever Gen. 28 13 14 15. Psal 47 4. and 105 8 9 10. Amo. 7 2 5. Luke 1 54 55 72 73. Heb. 6 17 18. and 11 9 16. Which this man himself if he would haue sette himself to obserue it could haue noted out of the very next words in the same place vvhich here he alledgeth where presently it followeth For this is my covenant unto them vvhen I shall take avvay their sinnes Rom. 11 27. vvhere he speaketh expressely of the Lords covenant unto them shewing both the stability thereof and making it the fountaine and ground of this mercy of the Lord unto them Like as also in the next verses follovving he doeth yet further declare and confirme it vvhen he saith As concerning the Gospell they are enemies for your sakes but as touching the election they are beloved for the fathers sakes For the gifts and calling of God are vvithout repentance Rom. 11 28 29. Vpon which Scripture M. Beza writeth thus †Bez. Annot in Rom. 11 28. This place doeth manifestly shevv that Paul treateth not of every particular Iew but of the Iewish nation in general who as touching the Gospell that is inasmuch as it admitteth not the Gospell to wit in their present estate are enemies or hatefull to God but as touching the election that is inasmuch as God considereth not what they deserue but what himself promised to Abraham and his seed are beloved of God and therefore will he in his time vouchsafe them his grace and favour because although every man be a lyar yet †Note these things God will not chaunge his counsell And this is a most firme argument as being such which is taken from the very nature of God But this is to be noted again that here the treating is of the Iewish nation in generall of †Note these things the perpetuall covenant For God hath his decrees touching particulars which derogate not from that generality though they be contrary as for example that God hath chosen the Iewes and yet hath appointed divers of them to just destruction Also he decreeth many things for a tyme which afterward he chaungeth Yet is he not therefore to be esteemed changeable but rather alwayes like himself because that the things which he hath decreed should be perpetuall as †Note these things this covenant with Abraham and his seed they remayne perpetuall but the things which he hath decreed to be changed in their times as we see the interchangeable succeeding course of things every moment or to be abrogated as is come to passe with the legall ceremonies they also at their certaine times are chaunged and abrogated Hitherto M. Beza And whether the man with whom we haue to doe did not obserue thus much himself may be doubted Els vvhen here he citeth Rom. 11 11 20 23 25 26. vvhy should he stay there and not cite also the next verses ver 27 28 29. specially seeing the terme beloved now attributed to the Iewes on vvhich here he insisteth is not in any of the verses vvhich he alledgeth but is used in ver 28 vvhich he omitteth Which if he had but cited and the Reader observed he should haue found together with mention of the terme beloved the ground also reason thereof to be Gods election and the covenant made with their Fathers and that unchangeably ver 28 with 27 29. All which doe both manifest his shifts and convince his erroneous assertions concerning Israell Here also is to be observed how speaking of the Ievves novv to be beloved besides that he citeth not the verse where that terme is used he also leaveth the phrases of speach used by the Apostle in the same verse vvhich are these †Rom. 11 28. As concerning the Gospell the Ievves are enemies for which he hath their present estate is cursed for your sake but as touching the election they are beloved for the fathers sakes For which he hath omitting vvholly the terme of electioÌ„ for the promise that they shal hereafter be graffed again into Christ Whereas if he had kept the termes used by the Apostle in the same verse the matter vvould haue ben plainer against himself touching the eternity unchangeablenes of Gods election and covenant on which we insist If he say that Paul in the same chapter also useth the phrase of graffing them againe I denye it not But he useth it not in this verse now spoken off where he sheweth how they are beloved for the fathers sakes and so for the covenant in regard of Gods election Rom. 11 28. And vvhere he speaketh of their graffing in againe it is in respect of their being broken off through their unbelief and disobedience of the Gospell Rom. 11 20.23 And this also but of some of the braunches not of the vvhole tree Rom. 11 16. Besides that mans unbelief cannot make the faith of God to be of none effect Rom. 3 3 4. 2 Tim. 2 13. And by this occasion note here how the same persons the Ievves are enemies in one respect beloved in another respect Enemies in themselues beloved of the Lord Enemies because of their unbelief and refusall of the Gospell beloved because of the election and covenant of the Lord made vvith the Fathers and their seed Rom. 11 28. And consequently how good and needfull it is as cases require it to consider and speak of the same persons diversely in divers respects As also to put difference in the consideration of the covenant betvveen that which concerneth the Lord on his part and that vvhich concerneth man on theirs Which when we doe upon some occasions touching Israell the church of Rome or others in like sort hovv common then is it vvith these men to open the throat fil their mouths with odious exclamations But let them henceforth be more carefull to lay their hand on their mouth to learne better euen by this distinction and maner of speach which the Apostle hath †Rom. 11 28. in this place besides infinite other the like throughout the Scriptures vvhereof I haue giuen some instances †â—â—ert p. â—4 otherwhere Vnto which I will here now also annex these That the Ievves who for “ 2 Kin. 24 â— c. Ier. 11. and 13 and 14. 15 18 and 22 ch c. Dan. 9 2.5 c. their sinnes and vvickednes were caried captiue to Babylon in Iechoniahs time are called good figges and very good in respect of
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
by this faith in Christ saveth some of them who doe thus beleeue in simplicity and heare not of their other opinions and courses to be errors and corruptions nor resist the trueth vvhich God vouchsafeth to shew unto them And of this mynd concerning them I haue ben a long time haue by other occasion †In the Answer to M. Jacob p. 13 and 47. c. published it almost tvventie yeeres since And am the more confirmed in it inasmuch as some of them lay downe their liues and dye Martyrs in defence of the Christian faith acknovvledging Iesus to be the Christ the sonne of God against the Turks and Moores and such like enemies of Christian religion besides that many of the Indians and other Pagans with some Ievves are by them converted brought to the profession of Christian religion among whom I doubt not but the Lord hath and saveth his euen by that knovvledge faith of Iesus Christ which by their doctrine preaching among them they are through the mercy of God brought unto Yea and who can say but that wheresoever the name of Christ is preached and called upon the Lord saveth some according to his owne gracious purpose and mercy in Christ Iesus seeing that Iesus Christ is the vvay the truth and the life and whosoever beleeveth in him shal not perish but haue everlasting life Joh. 3 16 17. and 6 35. and 14 6. Act. 8 37. and 16 30 31. and 17 2 3 4. and 18 25 28. and 28 14 23 24. Rom. 10 9 13. Here also to the same purpose might be observed that out of the Church there is no salvation vvhich I suppuse themselues will not deny And that which is more that the Lords constitutions cease not to be his holy ordinances though the people that enjoy them should haue no benefit thereof to salvation but use or abuse them rather to their owne greater condemnation But omitting this I proceed to other reasons as follovveth 3 It hath ben the great question between the Ievves and us ever since the Apostles times and still is whether Iesus be the Christ that was promised and vvhether the Iewes or Christians novv be the church of God Now also there are in the vvorld the Christians the Ievves the Turks Pagans If then the question be asked vvhich of these is the church of God at this day should we not ansvver The Christians and among the Christians also comprise the churches aforesaid for the reasons before specified 4. Seeing baptisme is among Christians a visible signe of the visible Church of God as circumcision vvas of old among the Ievves hovv can vve soundly defend reteyn the visible baptisme received in the church of Rome and that also vvith reference to the circumcision received in the apostasies of Iudah and Israell if vve doe not accordingly acknovvledge the Church of Rome to be a visible church and the people of God as Iudah and Israell vvas in their defection of which more in the next reason follovving A visible church I say though miserably corrupted adulterate and apostate having Antichrist set therein c. Mat. 28 18 19. and Act. 2 41 47. with Gen. 17 7 12. 1 Cor. 1 13 16. and 10 1 2. Col. 2 11 12. and 2 Thes 2 3 4. with Dan. 11 31 36. c. 5. When Ierusalem the faithfull city became an harlot yet vvas it stil the citie of God Esa 1 21. Jer. 2 3 13 20 21 27. Ezec. 16 2 35. c. with Jer. 25 18 29. Dan. 9 18 19. and with Deut. 28.10 When Iudah fell into idolatrie apostasie and other notorious iniquity yet was it * Note the times and read the histories of the judges and Kings of Rehoboam Ahaz Manasseh Iehojakim Zedekiah c. still the church and people of God euen vvhen it had the transgressions and idolatries of Israell the abominations of the heathen as many Gods as she had cities the worship of Baal and of all the host of heauen building them high places images and groues in every high hill and under every green tree forsaking the Lord and setting an image of jelousy an idoll of abomination in the house of God vvhere the Lord put his name her children becomming the sonnes of the sorceresse the seed of the adulterer and the vvhore the children of defection a seed of falsehood and she her self so abominable as she justified Samaria and Sodom through her impieties c. Iud. 2 11 12 13 19 20. c. 1 King 14 21 24. 2 King 16 10 16. and 21 2 9. and 23 31 37. and 24 ch 2 Chron. 12 1 5. and 28 ch and 33 1 10. and 36 11 16. with Esa 1 3 4. and 57 3 4 5. Ier. 2 11 13 27 28. and 7 2 9 17 18. 12 7 10. and 24 ch and 31 21 22. Ezec. 16. and 23 ch Dan. 8 10 11 12. Mic. 1 1 5 9 13. and 2 5. and 2 1 3 5. and 6 2 3. The like may be observed touching Israell in her apostasie and defection as I haue shevved here †p. 58 c. before at large Therefore also the church of Rome that was a faithfull church is become an harlot being fallen into idolatrie apostasie and other notorious iniquitie as Ierusalem Iudah and Israell heretofore is in like sort to be estemed the church people of God that hath thus offended doth thus transgresse as is aforesaid The Proposition touching Iudah and Ierusalem I suppose these men vvill graunt themselues Yet for confirmation of it both touching Iudah Israell see the Scriptures alledged here and before besides many moe throughout the historie and Prophets that might be produced in this behalf The consequence is proved because these were figures and types of the like cases and estate of the Christian churches recorded for our instruction and learning 1 Cor. 10 6 11. with Rom. 15 4. and 2 Tim. 3 16 17. 2 Pet. 2 1. Iude v. 5 11. Rev. 2 14 20. and 11 2. c. And that so as the Scripture it self maketh these to be the very patternes of the Christians apostasie and more particularly of the estate of the church of Rome in this behalf For vvhich see moreover 2 Thes 2 3 4. compared with 2 King 21 7. Esa 14 12 13 14. Ezec. 8 3 5. c. Dan. 8 10 11 12. and 11 31 36 38. Also Rev. 11 2 5 6 compared vvith the Scriptures aforesaid and with Esa 1 10 11 11 21. Psal 59 5. 1 King 17 1. and 2 King 1 10 c. Of which more hereafter 6. And this is the more confirmed inasmuch as it should be sinne in the church of Rome for the Papists and apostate Christians to joyne in mariage with the Pagans to neglect Baptisme not to sanctifie the Lords day c. as it was in Iudah and Israell being in apostasie to joyne in mariage with the heathen to neglect circumcision to profane the Lords Sabbaths c. Dan. 11
waies far more cold corrupt in religion thē formerly had ben Where furthermore and in the verses follovving among other things come these particulars to be observed 1. That the faithfull Christians should be much fevver then the outvvard professing Christians vvho grew novv into apostasie deeper and deeper and so the inner church to be much lesser then the outvvard visible church of Christians like as the holy place vvith the Altar vvas far lesser then the court and city and the Priests that worshipped vvithin far fewer then the people that resorted to the Court and City vvithout To vvhich purpose also may be observed in the Prophet Esay hovv the Ievves professing religion flocked by heaps to the house of God bringing a multitude of sacrifices to the Lord frequenting his Courts and City continually when as now the daughter of Zion the faithfull church of the sealed and elect was left as a cottage in a vineyarde as a lodge in a Cucumber garden as a besieged City so as if the Lord of Hosts had not left them a feed a very small remnant they should haue ben as Sodome and Gomorrah utterly cut off and destroyed Esa 1 2 8 12. c. II. That the foresaid syncere Christians were as it vvere hid though knovven approved kept by the Lord in respect of the outvvard professing Christians that were open and knowen abroad unto men as the inward parts of the Temple were more hid and secret in respect of the outward Court and City that vvere patent to the view and accesse of al. III. That some had entrance accesse into the more invvard church so to call it through the way and estate of the outvvard and visible Church though ‘ Note this also for baptisme the sacrament of entrance into the church had in times of apostasie now held and frequented by the Hierarchie and Christians in apostasie like as the entrance and passage into the more inward parts of the Temple was through the City and Court that was vvithout though now giuen to the Gentiles the Iew Princes and people of Sodome and Gomorrah and by them trode upon as is aforesaid IIII. That as among the Ievves * Psal 59 3 4 5. 54 3 5. with Esa 1 2 10. c such as were tretcherous apostate persecuting strong prevayling outwardly were of old called Gentiles or heathens so now among the Christians such also as are tretcherous apostate persecuting mighty and outvvardly prevayling are likewise here called heathens or Gentiles V. That God in this estate stirred up among and against them his witnesses few yet sufficient seeing they are tvvo and are also strengthned sanctified directed preserved heard and blessed of the Lord as were †Rev. 11 4 with Zac. 3 4 ch Ioshua and Zerubbabel tvvo Oliue trees and two candlesticks in one respect ‡ Rev. 11.5 6. with Ex. 7 19. c. Numb 16 15 c. Moses and Aaron ‘ 1 Kin. 17 1. 18 19 9 17. 21.17 18 24. 1 King 1 10 12 17. and 2 9 23 24. 3. 5 6 7 8 9 13 14 21 Luk. 4 24 25 26 27. Rom. 11 1 5. Jam. 5 17 18. Eliah and Elisha in other respects to vvhom here may reference be made or as “ M. Forbis on Rev. 11 s 3. some think also to the faythful witnesses of the trueth that were among the Iewes when Antiochus persecuted them and profaned the Temple and vvorship of God Dan. 7 8 25 and 8 9 14. and 11 31 39. and 12 7 10. This also is fitly applied to the old and New Testamēt c by M. Bright Napeir c. VI. That †Rev. 11 7 12. with 14 9 12. and Col. 2 5. these vvitnesses being stayn by the beast the Antichristian hierarchie and Locusts aforesaid and their corps lying unburied in the street of the great city Babylon spiritually called Sodome Egypt where also our Lord was crucified and thus beheld of the people and nations to the great rejoycing of them that dvvell on the earth yet then aftervvard at the time appointed they stand upon their feet againe being revived by the power spirit of God as * Luk. 1 13 17. with Mal. 4 5. Matt. 11 14. and 17 10 13. Iohn Baptist in spirit povver was Elias †Ezec. 37. 1 10. the dead bones in Ezechiel vvere revived and stood up on their feet againe as ‘ Gen. 4 25 God gaue Sheth to Eue another seed in stead of Abell vvhom Cain slevv and so are called up into heauen being novv by the favour and power of God freed from the earth of Antichrists apostasie separated from communiō therewith to enjoy the heauenly estate and benefit of the faith and order of Christ wherein the churches at first were set by the Apostles VII Where note that by heauen in this book of the Revelat. is often meant the more syncere intire and heauenly estate of the church for the faith vvorship and order thereof and by the Earth the degenerate corrupt and earthly estate thereof in apostasie Also that as by degrees the church did degenerate and not all at once so also the restauration thereof is not all performed at once but proceeds on by degrees as we may obserue a different condition of these witnesses themselues in their first testimonie and in their revived estate and aftervvard again in the 14 chap. which may be a further explication of this the Angels there spoken off ‘ Rev. 14 6 8 9. proceed still one of them further then another and †v. 9 c. the third calleth more directly and earnestly for separation and utter leaving of the Beast his worship and marks then did the first and second and then afterward the other Angels there spoken of are said to come one of them “ ver 15. out of the Temple and another * ver 17. out of the Temple which is in heauen the Scripture thus shewing how the trueth is manifested and proceedeth on by degrees and hovv the faithfull are brought by the Gospell from yeelding homage unto the Hierarchie of Antichrist and grovv up more and more to haue the Temple in heauen the Church in her heauenly open and syncere estate as it was before the earthly corruptions apostasie grew upon it VIII That the event of things performed accordingly may the more confirme us that liue in this age hereabout inasmuch as now we know that ‘ Guiliel de Sancto amo re Marcilius Patuvius Dante 's Fracisc Petrarcha Eckhardu◠John Wicleff c. the former Angels and vvitnesses of old though godly men and Martyrs yet continued themselues many of them in the apostate church of Rome and other churches that were corrupted with the like apostasy preaching the Gospell unto among them calling them from idolatrie denouncing the fall of Babylon c. vvhereas the * Luther Viret Calvin
then apply it unto that vvhereof it vvas a figure and accordingly understand it Or may not vve so understand and apply it as the Apostle doeth vvho as himself saith here applies it to a particular church 1 Cor. 3 16 17. vvith which place may be joyned 2 Cor. 6.16 though that may also be further extended Besides was not the Temple in Israell for any and every Synagogue familie and person among them And may not we now accordingly apply it to the Churches and Christians of the Gentiles And that the more seeing that then also it vvas for them coÌ„ming to the faith of Israel vvhether mo or fevver Or vvere not the Ievves distributed into severall and particular Synagogues which being joyntly considered vvere and might be esteemed as one people And are not the Christians euen those among whom Antichrist hath most prevayled distributed likewise into particular churches or parishes Which if any would in some good respect consider joyntly as one people vvho would striue about it so as it were not any way abused for maintenance of any errour against the trueth or vvord of God But of this I will not insist neyther alledge other things that here might be observed That alone may suffice vvhich I noted here before By reason whereof also I need not stand on that vvhich he speaketh about the catholick or universall church seing it is ynough for the matter in hand to find it in the particular churches so as is aforesaid Yet some things by this occasion may here be noted vvithall As namely that the Church of Christ is sometimes accounted as one ‘ Sal. Song 4 12 16. and 5 1. 6 2 11 garden being considered joyntly in one sometimes as many or sundry * Sal. Song 4 15. 6 2. 8 13 gardens in respect of the divers particular congregations thereof Each of which particular ones both is a garden it self and is also a part of that one or universal garden of the Lord. So as he vvhich dwelleth the trees herbes vvhich grovv in any one of these may be said to dwell and grovv not onely in that particular garden alone but also in the general or universall garden as it compriseth al the particular gardens within it they being al of them parts of the generall Likevvise the Church is sometimes resembled by ‘ Exod. 25 31. 2 Chr. 13 11. Zac. 4 2 11. one Candlestick having one shank or shaft out of which come divers branches vvherein are * Exod. 25 37. with Rev. 1 11 12 20. and 2 3 ch seuen severall lampes so as the light vvhich is set in any one of the lampes standeth not onely in that particular lampe but in the generall candlestick sometimes by “ 2 King 7 49. 2 Chron. 4 7. ten candlesticks sometimes by ‡ Rev. 11 4. two c. so noting both one catholick Church in generall divers particular Congregations in speciall sometimes moe sometimes fewer yet so as they are alwaies parts and members of the generall or universall vvhether they be moe in number and more florishing or fevver more decaying Where note moreover that the Candlesticks and Lampes were set in the Temple of God and that the church of Rome vvas a golden Candlestick as well as the rest of the Primitiue Churches that this man himself saith definitely †Animad p. 103. the true churches were many of them apostate when John wrote whom yet notwithstanding the Scripture calleth Christ acknowledgeth them to be †Rev. 1 11 12 20. and 2 1. golden candlesticks In any of vvhich if Antichrist the man of sinne had sit as in the church of Rome I suppose this man vvould not deny but his fitting then should haue ben in the Temple of God whether it vvere coÌ„sidered as a particular Lampe and Candlestick it self ’‘ M. Brig on Rev. 11 4. or as a branch also and part of the great and generall Candlestick vvhich is †Rev. 1 11 12 20. and 2 1. observed in the respects aforesaid to be a type both of the Catholick church and of the particular Congregations thereof like as here the Temple is by this man himself acknowledged and rightly also to be a type of both Animad pag. 78. As for the catholick or universall Church which the Pope claymeth for his Temple what is that to us vvho speak of the Temple of God spoken off by the Apostle 2 Thes 2 4. And vvhereas he vvould be taught hovv that vvhorish company that worship the Beast and Dragon can be the true catholike church spouse of Christ although that which I haue noted before be sufficient for the point in hand neither meane I now to insist on other things yet seeing thus he speaketh here let him first remember hovv but a litle before he told us ‘ Animad p. 77. the catholike church of the novv Romish religion as themselues describe it hath one part thereof on earth another under the earth and a third part in heauen now here himself speaketh onely of such as are on earth and those also such as vvorship the Dragon and the Beast spoken off Rev. 13 4. whereas the Catholick Church in deed conteyneth al the Churches and people of God that haue ben from the beginning of the world before ever there vvas a church yea or a city at Rome and that shal be to the end of the vvorld in any and every age thereof and in another respect all and onely the elect of God both Angels and men 2. And let himself now tell us vvhether he think there was no other church or churches of Christians catholick or particular vvherein Antichrist sate synce the apostasie of the Man of sinne but such as worshipped the Dragon which gaue power unto the Beast and the beast also himself withall Rev. 13 4. And who then were the Tabernacle those that dwelt in heauen whom the beast blasphemed and the Saints with whom he made vvarre tvvo and fourty moneths Rev. 13 5 6 7. and of vvhat church or churches they were considering also that the apostasie began so soone and spread so far and continued so long 2 Thes 2 3 7. with Rev. 11 1 2 c. 3. Let him also remember how Ierusalem came to be ‘ Ezec. 16 2 35 c. and 23 2 43. c an harlot old in adulteries and the Ievves to be †Esa 1 4 5 c. a sinfull nation laden with iniquitie forsaking the Lord and revolting more and more yea * Esa 57 3 4 5. c. sonnes of the soâ—ceresse the seed of the adulterer and the whore “ Esa 65 2 3 c. a rebellious people which walked in a way not good after their ovvne thoughts ‡ 2 Chron. 36 14. c. transgressing after all the abominations of the heathen and polluting the house of the Lord which he had hallowed in Ierusalem c. vvhenas yet they vvere
5 21. and 5 1 10 11. 1. Because the graces and fruits aforesaid namely the spirit of adoption faith in Iesus Christ with the fruits thereof are certain pledges and assurances of Gods eternall election unto salvation as hath ben shewed before pag. 222. Novv as God himself so his decree and loue toward his elect for salvation is unchangeable therefore it cannot be that those vvhom he hath chosen unto life eternall should by him again for ever be rejected and become reprobate unto condemnation and so to fall utterly from the Lord to be deprived for ever of his quickning spirit and saving faith in Iesus Christ Mal. 3 6. and Exod. 3 14 15. Jam. 1 17. Heb. 6 17 18 19 20. Mat. 24 24 31 34. 1 Sam. 15 29. Psal 102 13 14 27 28. Ier. 31 3. Joh. 13 1. compared with 2 Cor. 1 19 22. Rom. 8 15.16 Gal. 4 6. and 5 22 23. Ephes 1 3 14. Phil. 1 6. Tit. 1 1 2. Rom. 8 29 39. 2 Els it vvould follow eyther that such were not the Lords giuen unto Christ or that the Lord is overtaken and deceived in his decree election of grace or not able to preserue them by his grace power to eternall life but that they vvhich are his sheep for whom Christ layd dovvne his life might notvvithstanding perish and be plucked out of his hands Contrarie to the doctrine of Christ Mat. 24 24 31 35. Ioh. 3 8 14 15 16. and 5 24. and 6 35 37 39 40 56 57 58. and 10 15 27 28 29. And contrarie to his prayer Ioh. 17 20.24 with 14 16. Contrarie also to the doctrine of the Prophets and Apostles Esa 54 9 10. and 55 3. with Act. 13 34. Jer. 31 31 37. and 32 40. Habak 2 2 3 4. with Rom. 1 16 17. and 4.20 25. and 8.29.30 1 Pet. 1.3 4 5. 1 Iohn 5.4.13.18 Revel 13.8 and 21.27 and 22.6 9. And contrarie to their assured perswasion recorded for our instruction and comfort in the Scriptures vvhen they say I know that my Redeemer liveth and that he shal stand at the latter day upon the earth c. Job 19 25. And againe I know whom I haue beleeved and I am perswaded that he is able to keep that which I haue committed unto him against that day 2 Tim. 1 12. And vvhen the Apostle speaketh of all the elect saying Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth It is Christ that dyed yea rather that is risen again who is euen at the right hand of God who also maketh intercession for us Who shall separate us from the loue of Christ Shall tribulation or distresse or persecution or famine or nakednes or perill or sword c. Nay in al these things vve are more then conquerours through him that loved us For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate us from the loue of God which is in Christ Iesus our Lord. Rom. 8 33 39. 3. Neyther els could vve in this life haue assurance of salvation in Christ but should still be wavering and in doubt and so be left without sound comfort in the midst of the manifold tentations and afflictions of this life Like as cometh to passe by the erroneous doctrine of the Papists in this and other like points of their religion Contrarie also to the assured promise of God the true nature of faith and the gracious testimonie of Gods spirit and fruits thereof in us Besides the examples of such as are recorded in the Scriptures to haue had assurance of salvation and of perseverance to the end As vvas shewed in some examples here before Psal 119.49.50 and 56.3.4.9 13. and 62 1.2 and 116.10 vvith 2 Cor. 4.13.14 Psa 55.3 vvith Act. 13.34 Iohn 5.24 and 6.35.37.39.40 and 10.27.28.29 and 14.27 and 16.33 and 20.31 Rom. 4.20 25. and 8.16 39. 2 Cor. 1.21.22 Gal. 4.6.7 and 5.22.23 Ephes 1.13.14 and 4.30 Phil. 1.6 Tit. 1.1 Hebr. 2.10.11.17.18 6.17 20. 11 ch 1 Pet. 1.2 6. and 2 Pet. 1.3 10. 1 Ioh. 5.4.13 4. Els also the righteousnes vvhich novv we haue by the redemption of Christ should not be more stable and firme unto us then the righteousnes vvhich Adam or the Angels had by creation in that first estate of integritie For Adam fell from his righteousnes and many of the Angels also from theirs leaving their first estate Whereas they vvhich are redeemed by Christ and made partakers of his righteousnes having it once sealed in their hearts by the spirit of God shal never loose it again For the redemption vvhich Christ hath wrought for the elect and the righteousnes vvhich he hath brought in for us by his death is eternall Dan. 9.24 Hebr. 9.12.24.28 and Rom. 8.15.23.30.33.34 38.39 2 Cor. 1.21.22 Ephes 1.7.13.14 compared vvith Gen. 1.26.27 and 3.1 7. Psal 49.12.20 Eccles 7.29 2 Pet. 2.4 Jude ver 8. And they vvhich trust in the Lord and are built upon Christ the rock by faith in him are as the Scripture saith like mount Sion vvhich cannot be removed but standeth for ever Psal 125.1 And like the vvise man which buildeth his house on a rock against vvhich all the raine floods vvinds and stormes that fall and beat upon it can not prevaile to make it fall because it is founded upon a rock Mat. 7.24.25 and 24.24 5. Besides that if one of the elect and faithful beleevers in Christ may vvholly fal away from the Lord be rejected for ever then also might another and another and so all of them For vve haue all like precious faith vvith the Apostles themselues though in several measure and degrees through the righteousnes of God and our Saviour Iesus Christ 2 Pet. 1.1 And thus the faith novv spoken of is fitly called the faith of Gods elect Tit. 1.1 If therefore any and so all of the elect and faithfull beleevers in Christ might vvholly fall avvay from the Lord and be rejected for ever how then were the decree of Gods election eternall and unchangeable as vvas shevved before hovv should the promise of God to his people be certain everlasting how is the covenant of Gods grace certainly confirmed by the death of Christ for salvation to his elect through the blood of his crosse vvhere and what should be the benefit of Christs faithfull keeping and preservation of his people vvhat vvould be the fruit and comfort of the gracious presence and povverfull working of the Spirit of Sanctification in us Finally vvhere should now be the certaintie and stabilitie of the grace power glorie and kingdome of God in Christ for and through the salvation of the elect and faithfull Which the whole Scripture teacheth us to ascribe unto God with praise thanks for evermore Mat. 6.9 13. compared vvith Ephes 1.3.4.5.6.7
Mat. 5.14.22 10 17. 13.24 18.15 20. 1 Cor. 5 13. with Deu. 17.2.7 21.18 21. Rom. 12.3 8. 1 Cor. 12 20 27. vvith 3.21.22.23 and 4.17 and 5 ch and 11.23 26. and 14.33 1 Tim. 1.3 with 3.15 The Spirit of God hath spoken alike to all the seuen Churches and to each of the Angels thereof and all that haue eares to heare are vvilled to hearken what the Lord saith Rev 1 4.11 and 2 3 chap. Mat. 13.43 VII The Prophets also foretold that under the Gospel everie place of Mount Sion and the assemblies thereof should haue the like gracious presence light glorie and protection of God as Israel had when the Lord brought them out of the land of Egypt Esa 4 2 4 5. with Exod. 13 21. VIII Finally Churches els should not haue povver from Christ in time of persecution or after the apostasie of Antichrist to reteine reviue and obserue the Apostolike ordinances once for all delivered to the Church Which were contrarie to Mat. 28.18.19.20 Act. 5.28.29 Phil. 1.1.28.29.30 Col. 2.5 1 Thes 3 2.3 2 Thes 2.3 15. 1 Tim. 6.13.14 Iude v. 3. Rev. 13. and 2. and 3 ch and 14.12 and 18.4 and 22 16.-19 CHAPTER IIII. Touching the Pastors and other Officers administration VVHether it lye not upon the Pastors and all others that beare office in the church of God to fulfill their Ministerie and to performe al things perteining to their office according to the word of God And not according to the Statutes or Edicts of Princes and States the Canons of Prelates the Constitutions of Synods the pleasure or voyces of the people or any other vvay invented or obtruded upon them by men 1 Cor. 4 1 2. Col. 4 17. Act. 20 17 24 32. vvith 13 24 25. Rom. 12 7 8. 1 Thes 5 12 13 14. 1 Pet. 5 1 4. with Mat. 28 18 19 20. and 6 24. The Epistles to Timothee and Titus Heb. 3 1 2 3. and 13 7 17. Ioh. 15 14 15 16. Gal. 1 8 9 10. Rev. 2 and 3 and 14 4 6 9 12. compared with Lev. 10 1 2 3. Deut. 4 2. 12 32. 33 8 11. 2 Sam. 6 6 7. 2 Chron. 26 16 21. 1 King 22.13 14. Psal 19.7 8 9. and 119. and 132.9.16 Prov. 30 5 6. Esa 8 11 20. and 33.22 and 55 4. Ier. 1 17 18. 19. and 6 13 14 16. and 23 ch Ezech. 2 6 7 8. and 3 chap. Mich. 2 11. and 3 5 8. Rev. 22 18 19. I. Because the Pastors and ministers of the church are by Christ giuen to the church for the vvork of the ministerie and are by their office the household stevvards and dispensers of the mysteries of God And it is required in stewards that a man be found faithful Eph. 4 11 12 13. 1 Cor. 4 1 2. Luk. 12 42 48. and 19.12 26. 1 Tim. 3 15. and 5 17 21. 2 Cor. 5 20. Col. 4 17. II. And Christs commission and charge which he hath straitly giuen to his Ministers is to teach and obserue al things whatsoever he hath cōmanded them neither to adde thereunto nor to diminish therefrom but to keep this his commandement vvithout spot and unrebukeable untill that his glorious appearing To which commandement also he hath annexed a promise of assistance and blessing to such as shal be syncere faithfull herein and a denunciation of judgment and curse upon such as are unfaithfull and disobedient hereunto Mat. 28.20 1 Tim. 6.13.14 Ezec. 2.6.7.9 and 3.10.11.17 c. Mat 25.14 30. Col. 4.17 1 Tim. 5.17 Rev. 2. and 3 ch and 22.18.19 III. The ministers of Christ must therefore euen unto kings princes to Priests and people to high and low of all estates and conditions make knovvne the will of God shevv them their sinnes denounce Gods judgments against them and in all things fulfill and execute all the dueties of their office and functions as there is need and just occasion So far ought they to be from performing their ministerie and dueties of their calling according to the prescription or pleasure of man but onely according to the will and word of God And that so as we ought not to be moved with any afflictions or troubles in this behalf neyther to count our liues deare unto us so as vve may finish our course with joy the ministerie vvhich vve haue received of the Lord Iesus to testifie the Gospell of the grace of God not shunning to declare the whole counsel of God that we may be pure from the blood of all men Ier. 1.17.18.19 Ezech. 3.16 21 Hos 5.1 1 Sam. 15.13 23. 2 Sam. 12.1 14. 1 King 18.17.18 and 21.17 24. 2 Chron. 26.16 20. with Deut. 33.8 11. Mat. 10.16.17.18.28.32 33.37 39. and 14.3.4 and 23.13 39. Act. 9.15.16 and 20.24 28. 1 Tim. 1 3. ◠and 5.1.2.20.21 and 6.13.14.17 2 Tim. 4.1 5. Tit. 2.15 Rev. 2 and 3 ch and 12. 8 11. c. And if all that vvill follovv Christ must cast their account what it will stand them in so to doe must neither loue father nor mother wife nor children brethren nor sisters lands nor goods no nor their ovvne life in this behalf but must be content to leaue and forsake all if they vvill be Christs disciples how much more should the Ministers of Christ be carefull hereof who are to be guides examples to the flock of all godlines pacience and faithfulnes to the end Luk. 14 26 33. 18.18 30. with 1 Tim. 4.12 16. 2 Tim. 2.1.2 3. and 3.10 12. and 4.5.7.16.17.18 1 Pet. 5.1 4. Rev. 2.8 11. IIII. And herein vve haue the examples of the godly ministers and servants of God in all ages who being faithfull to God and performing the dueties of their calling according to his vvord received comfort strength and blessing from the Lord in the midst of all the opposition made against them by any meanes 1 King 22 13 28. 2 Chron. 16 7 10. 24.17 22. and 25 14.15 16. and 26 17 20. Ezra 9. and 10 ch Esa 8 11 20. and 50 4 9. Ier. 15 10-21 and 26 8 24. and 37 6 21. and 38 ch and 39 11 12 14. and 40 1 6. Micah 3 8 12. Zach. 3 ch Act. 4. and 5 and 12 and 16. ch c. 2 Tim. 4 6 7 8 16 17 18. Rev. 2 7 10 13. and 7 7 10 11 12. and 17 14. For vvhich also see the histories of the Martyrs Besides the contrarie examples of such as being not careful or faithful to God in his seruice to minister according to his word haue had heavie judgements come upon them Which also are written for instruction and example to all others Lev. 10 1 2 3 Num. 16 ch 1 Sam. 2 13-36 3 4 ch 2 Sam. 6 6 7. 1 King 13 chap. Jer. 28 and 29 ch Hos 4 6 7 8 9 10. Amos 7 10 17. Mal. 1 6 14. and 2 1 9. Mat. 23 13 36. 2 Cor. 11 13 14 15. 2 Pet. 2 1 2 3