as may be seen in these places and the like Col. 2 11 12. with Rom 4 11 12. Matth. 5 23 24 25. and 26 17 29. Joh. 1 29. Act. 1â— 14 17. Rom. 12 1. and 15 4 16. 1 Cor. 3 16 17. and 5 6 7 8. and 6 19 20. and 9 13 14. and 10 16 17 18. Gal. 4 21 31. 5 1 9 13. Phil. 2 17 3.2 3. 2 Thes 2 4. The Epistle to the Hebrewes 1 Pet. 1 15 16 19. and 2 5. Jude ver 23. Rev. 1 12. and 2 17. and 3 5 12. and 19 8. and 21 2 3. c. By vvhich may appeare that although the outward ceremonies themselues be abolished yet the spirit and equitie of them still remaineth and that from them vvhich then vvere had in Israell vvee should now in the time of the Gospell deriue and fetch reasons instructions applications and directions for the churches use and benefit continually as I shall by and by obserue more particularly 2. But first let us note to this purpose also the doctrine phrases used by the Prophets which may giue further light about the question in hand As when Esay speaking of the time of the Gospell calleth the Christians the brethren of the Jewes and foretelleth hovv they shall be brought for an offering unto the Lord out of all nations to Ierusalem the Lords holy mountayne as the children of Israell bring an offring in a cleane vessell into the house of the Lord that the Lord vvill also take of them for Priests and Levites And that from one New Moone to another from one Sabbath to another al flesh shal come to worship before the Lord. Esa 66 18 23. And Ieremie the Prophet Thus saith the Lord David shall never want a man to sit upon the throne of the house of Israel Neyther shal the Priest the Levites want a man before me to offer burnt offerings and to kindle meat offerings and to doe sacrifice continually c. Jer. 33 17 18. c. And Ezechiels prophecie from the 40 chap. to the end treateth of the restauration of the church kingdome and people of God by Christ and so of the constitution of the Christian Church under the termes and types of the Temple ministerie vvorship city land common-wealth and kingdome of the Iewes Ezech. 40 48. chap. And to omit other of the Prophets Zacharie foretelleth that the nations shall be joyned to the Lord and shall be his people Zac. â—â— 11. And agayne that the Gentiles shall come to seeke the Lord of Hosts in Ierusalem and to pray before the Lord And shall take hold of the skirt of the Jewes to goe with them Zach. 8 22 23. And shall goe up from yeere to yeere to worship the King the Lord of Hosts and to keep the feast of Tabernacles Also in that day shall there be upon the bels of the horses HOLYNES TO THE LORD and the pottes in the Lords house shal be like the bowles before the Altar Yea everie pot in Ierusalem and in Iudah shal be Holynes unto the Lord of Hosts and they that sacrifice shal come and take of them and seeth therein and in that day there shall be no more the Canaanite in the house of the Lord of hostes Zach. 14 16 20 21. And many the like speaches may be observed throughout the Prophets foretelling the time of the Gospell with the mercies of God and our duties therein vvhich cannot be rightly understood or observed as vve should vvithout reference to the ceremonies and state of Israel heretofore Which also plainly sheweth the abolition of those shadowes and ceremonies to be such as that yet still the trueth and equitie of them remayneth is perpetuall for the churches instruction comfort and direction continually 3. And now that I am giving some instances out of the Prophets I wil before I come to mention also some particulars in the Apostles writings to like purpose note yet further in divers respects that which the Prophet Amos hath touching the kingdome of Christ in the Christian Church of the Gospell vvhen he bringeth in the Lord himself speaking thus In that day will I raise up the tabernacle of David that is fallen and close up the breaches thereof or hedge the breaches of them and I will raise up his ruines and I will build it as in the daies of old that they may possesse the remnant of Edom and of all the heathen vvhich are called by my name saith the Lord that doth this Amos 9 11 12. Thus prophecied Amos of old Whose speach how should it be understood or these things observed in the Church and kingdome of Christ built up among the Ievves Gentiles in the time of the Gospell whereof the Prophet speaketh if we should not now look unto David and to the estate of his house kingdome as it vvas heretofore and still haue relation thereunto in the Churches constitution reformation ministration and proceeding alvvayes endevouring to haue the spirituall trueth comfort and benefit thereof more and more among us To which end all the phrases here used by the Prophet are vvell to be mynded for the manifold use that may be made thereof And this Scripture I doe the rather more particularly insist upon because the Apostles did thus understand and apply it in a controversie that vvas about circumcision in their time Act. 15 1 17. Where vvhen they disputed how the Gentiles vvere to be free from circumcision and the yoke of Moses Law vvhich had before ben as a partition vvall betvveen the Ievves and Gentiles they both by the vvork of God and from this Scripture observed vvithall hovv now the Lord took out of them a people for his name as the Prophets had foretold ver 14 17. And besides the things spoken of Davids tabernacle in both places note also hovv vvhere Amos hath that the Ievves should possesse the remnant of Edom and of all the heathen upon vvhom the name of the Lord is called the Apostle Iames follovving the Septuagints translation hath it that the residue of men might seek after the Lord and all the Gentiles c. so teaching that by the remnant of Edom vve may understand the residue of men besides the Ievves whether nearer unto them or hostile against them as the Edomites vvere to the Ievves and that vvhen the Gentiles seek after the Lord and are called by his name then †Obad. v. 19 20 21. Psa 47 3 4 9. they become the Ievves possession in Christ the sonne of David in vvhom Davids ruinated tabernacle is built agayne and the breaches of the hedges thereof vvherevvith it vvas compast about fenced be hedged and closed up and his ruines raised up and it built and set up as in the dayes of old c. Amos 9 11 12. vvith Act. 15 16 17. To the same purpose may be observed those many places throughout the Scripture vvhere it is said that Christ should sit upon the throne of David Luke 1 31
now commonly placed unto the Passeover in March following there vvilbe but onely three moneths and not six moneths or the half yere before spoken off Dan. 9.27 Whereunto also as touching the time that phrase of speach may haue reference vvhich is used concerning the vvoman in the Revelation of a time and times and half a time Rev. 12.14 7. Finally as the Lords supper now among Christians answereth to all the Sacrifices which they had in Israell heretofore so also the Lords day now is to us in stead of all their Feasts and holy dayes of Sabbaths Nevv moones Passeover Pentecost and Tabernacles So as novv vve haue no cause or need of such yerely dayes and Feasts as then they had Christ being come who is the body of all those shadowes vvhereof the Feasts vvere a part Col. 2 16 17. compared vvith Esa 66 23. Act. 20 7. Rev. 1 10 11 c. Of vvhich see more here before Chap. 14. sect 2 and 5 c. On the other hand there is alledged the ordinance concerning the Feast of †Or Lots Purim enacted by Mardochee and Ester accepted by the Iewes for them and their generations after them in memorie of their deliverance from the tretcherie of Haman c. Ester 9 20 32. Touching vvhich these things may be observed 1. that the book of Ester wherein this is recorded is Canonicall Scripture and vvhether it were written by Ezra or by Mardochee himself or by some Prophet that lived in those times as the book it self so also the Feast there spoken off hath the approbation of the Spirit of God by vvhich that historie was written And who can say othervvise but that the Feast aforesaid vvas in deed ordeyned agreed upon by speciall instinct and direction of the spirit of God 2. That Feast might also be a civill ordinance and solemnity kept in memoriall of the deliverance aforesaid And so much might both the maner of enacting it and the name and use of it likewise import it being established accounted observed as a time of feasting and joy and a good day and of sending portions one to another and gifts to the poore Esther 9 18 19 20 21 22 23 29 32. 3. And hovv ever it were observed whether as an ordinance civill or ecclesiasticall or both yet this is evident that this vvas done in the time before Christ when as now they had the observances of the lavv whereof their Feasts vvere a part by the ordinance of God from the bondage vvhereof vve are now freed by Christ and are taught by the Apostle to stand fast in the liberty vvherevvith Christ hath made us free and not to be intangled againe vvith the yoke of bondage Concerning which the Apostle reproving the Christians saith Ye obserue dayes and moneths times and yeares I am afrayd of you least I haue bestowed upon you labour in vayne Gal. 4 10 11. and 5 1. c. Which last reason may be observed in like sort about the Feast of the Dedication spoken off Iohn 10 22 23. at vvhich time Iohn saith Christ walked in the Temple in Salomons porch and reasoned vvith the Iewes which vvas a Feast ordeyned by Iudas Machabeus and the Congregation of Israel in remembrance of the dedication of the Altar spoken off 1 Mach. 4 59. Whereunto likevvise may be applied the former reason touching the Feasts and shadovves then used vvhich typed out our spiritual joy in Christ vvho is the trueth and body of all those shadowes and observations Col. 2 16 17. And vvhereas some for defence of Holy dayes invented by men alledge the voluntarie sacrifices had in Israell let these things further be observed thereabout 1. That those sacrifices in Israell vvere to be such onely as God had prescribed so to be observed as the Lord had appointed 2. That no Prince or persons might forbid or take them away without sinne Which I suppose vvill not be said touching the aforesaid observation of Holy dayes 3. That they vvere not urged upon Churches or persons against their will as the Holy dayes prescribed by men now be 4. That this or that man might bring them upon speciall occasion vvhen the vvhole Church was not bound thereunto vvhereas the observation aforesaid is laid as a duty upon vvhole Churches and not left voluntarie to this or that man to doe or leaue undone as they see cause 5. That many vvho obserue and plead for them doe sometimes acknowledge them to be humane ordinances vvishing they were taken avvay and keep them against their will And hovv then can they be accounted as the voluntarie sacrifices vvhich the Lord prescribed and Israell observed of old 6. Finally if this plea vvere good and sufficient in such cases vvhat inventions of men are there in religion that some would not thus plead for that they are as the voluntarie sacrifices had in Israell so open a vvide doore to all vvill worship and in deed take avvay the second commandement or securely transgresse it under such colours and pretences CHAPTER XVIII Of dealing with sinners for their reclayming or censuring Where also is treated of Suspension and excommunication c. VVHether the ordinance of God for the reclayming and gayning of brethren that fall into sinne should not stil be observed carefully religiously among the members of the church And that as there is occasion they be brought to the assembly of the Governours or the Congregation in publike having all things caried in order and according to the rules of governement prescribed by the Lord that so the cause being heard a due examination of the parties and vvitnesses being made and the fault certainly found out and convinced the parties offending may according to the nature of the sinne be admonished secluded suspended or debarred for a time from the Lords supper other meetings of the church or use of the holy things of God therein yea euen cut off from the church and delivered to Sathan if the case so require Such of the brethren I say as doe sinne and offend whether it be that they reproach abuse or injurie others by word or deed and despise the private admonitions of their brethren and of the vvitnesses that deale with them or that they offend publikely or doe otherwise transgresse in their conversation or that in religion they fall into heresy idolatry or other impietie and iniquitie and so persist after all good meanes religiously used for their reclayming This being still carefully regarded as is aforesaid that the order appointed by God in his word be observed that the Elders and Governours performe all such things as perteyne to their office duetie of their calling that the other members of the church doe keepe themselues every one in their place vvith all modestie reverence peace and godlynes beseeming the church and people of God Lev. 19 17. Prov. 25 8 9 10. Luke 17 3 4. and Matth. 18.15.16.17.18 compared with Mat. 5.22 1 Sam. 2.25 1 Cor. 6.1
which were before you Mat. 5 11 12 A Table of some principal things conteyned in these Treatises The first Trtatise Touching the Anabaptists CHAP. I. OF the baptising of children pag. 1 Objection 1. That there is not in the Nevv Testament mention of any child so baptised pag. 4 Object 2. out of Act. 16.32.34 that the Iaylour with his household beleeved in God pag. 7 Object 3. out of Mat. 28 18 19. that Christ commanded the Apostles first to teach and then to baptise pag. 8 Object 4. Of the reasoning from circumcision to baptisme pag. 11 Object 5. Of the difference between the Iewes estate ours their ministration of circumcision to the males onely and on the eight day c. pag. 13. Object 6. Of the Iewes and Proselytes that were both circumcised and baptised pag. 20. Object 7. That Christ was not baptized till he was about thirty yere old pag. 21 Object 8. That children understand not the mysterie of Baptisme pag. 23 CHAP. II. Touching Originall sinne in children p. 23 CHAP. III. That Baptisme received in the church of Rome or other apostatical churches is not to be repeated pag. 27 Object 1. That it is not true baptisme but an Idoll and lying signe c. pag. 30 Object 2. Of the corrupt ministration thereof and erroneous opinions held therabout pag. 37 Object 3. That there are divers sorts of Idols and both kinds in the popish baptisme pag. 41 Object 4. That Israell in their apostasie were not the Church and people of God but divorced from him having the covenant also brokē on the Lords part c. Where also are handled the Scriptures alledged hereabout 2 Chro. 15.3 Ier. 3 8. Hos 2 2. and 13 1. Numb 23 1. c. p. 57 c. Object 5. That Israel are called the people of God because they had ben so before though now they were not so in their apostasie c. where also is treated of the Scriptures here alledged Hos 1.9 and 2.2.7.18.19.20.23 2 Chron. 15.3 Mic. 2.7.8 Ioh. 10.16 c. p. 97 c. Object 6. That if Israel were the church and people of God then none might leaue them but they should fall into schisme pag. 116 Object 7. That the Church of Rome is not the church of God nor under his covenant neyther hath any of the Lords posts and ordinances left in it but is divorced from the Lord c. where also is treated of 2 Thes 2.3.4 and Rev. 11.1.2 and of the Temple of God there spoken off and of Iudah and Antiochus c. pag. 119. c. CHAP. IIII. Replies and Answers concerning churches in apostasie and more particularly touching the church of Rome c. pag. 139 Where again 2 Thes 2.3.4 the Temple of God is further treated off pag. 142 Also of the Beast the great City Babylon c. spoken of Rev. 11. and 13. 17. c. pag. 152 Of Gods people in Babylon spokē of Rev. 18 4. where also is treated of the Baptisme had in the Church of Rome c. pag. 166 Of Israell heretofore and Christian churches synce being in defection pag. 171 Of a double regard to be had of Churches in apostasie pag. 176 183. c. Of M. Iunius his judgment touching the Church of Rome pag. 182 Testimonies of older and later Writers touching Antichrists sitting in the Temple of God spoken of 2 Thes 2 3 4. pag. 211 Touching the Church of England in particular pag. 215 The second Treatise Touching the Remonstrants called Arminians Of the decree of Gods Electiō ch 1. p. 221 Of Gods decree of Reprobatiō ch 2. p. 224 Touching generall redemption ch 3. p. 229 Of free will or power in our selues unto good since the fall ch 4. pag. 233 Of the Saints perseverance ch 5. pag. 240 The third Treatise Concerning the Protestants and Reformed Churches Touching book prayer chap. 1. pag. 245 Of the constitution of particular churches chap. 2. pag. 249 Of the right and power of particular churches chap. 3. pag. 252 Of the Pastors other Officers administration chap. 4. pag. 255 Of the distinction of the Pastors and Teachers Offices chap. 5. pag. 259 Of the having of one or moe Pastors in particular churches also of Diocesan Provincial Bishops c. chap. 6. pag. 261 Of the Teachers Ministers of the word in generall c. chap. 7. pag. 278 Touching the exercise of prophecy pag. 281 Of the ministration of the Sacraments to al persons generally chap. 9. p. 282 Touching the maner of administratiō of the Sacraments where also touching the crosse in Baptisme and kneeling at the Lords supper c. chap 10. pag. 284 Of the disposing blessing breaking distributing of the bread wine ch 11. p. 285 Of the Ministers cōmunicating with the rest of the church chap. 12. pag. 286 Of the Ruling Elders Deacons or common people ministring the sacraments p. 287 Touching the often celebrating the Lords supper And of the time of the day whether morning or euening ch 14. p. 289 Touching having of a Fast the Lords supper together on one day ch 15. p 292 Of Loue Feasts chap. 16. pag. 293. Of the observation of other Holy daies besides the Lords day where also of Christmas and Easter c. ch 17. pag. 294 Of dealing with sinners for their reclayming or censuring where also is treated of Suspension Excōmunicatiō c. p. 300 Of the exposition of those words of Christ Tel the church Mat. 18. ch 19. p. 306 Of the maintenance of the Ministers and other officers of the church ch 20. p. 316. Touching the remnants and monuments of Idolatrie chap. 21. pag. 318 Touching the solēnizatiō of mariage p. 319 Of the generall duety of all churches and people touching religion ch 23 pag. 320 THE FIRST TREATISE Of some questions concerning the Anabaptists CHAPTER I. Whether Baptisme is to be administred to Infants being the children of the faythfull or not THE Anabaptists misunderstanding some Scriptures and not finding in the New Testament mention of any children by name that were baptized hold therefore that infants are not to be baptized though they be the children of such as doe beleeue The errour of which opinion appeareth by these Scriptures and reasons deduced from them other the like Gen. 17.7.12.13.14.26.27 Exo. 12.48.49 Zach. 2.11 Eph. 3.6 with Act. 2 38 39. 3 25. and 16 15 31 33. 1 Cor. 1 16. and 7 14. and 10 1 2. Rom. 4 11 16 17. 15 4 8 9 10. Gal. 3 8 29. Eph. 4 4 5 6. Col. 2 8 12. Psal 22 30 31. Esa 54 10. Zach. 13 1. Mar. 10 13 16. I. Because it is the ordinance commandement of God to giue the signe and seale of his covenant of grace to his people and their seed in their infancie throughout their generations Gen. 17 7 12 13 14. Exo. 12 48 49. with Act. 2 38 39. 3 25. 16 15. Col. 2 10 11 12. Which ordinance of the Lords
and by Iehues historie who †2 King 10 28 29. destroyed Baal out of Israell and yet from the sinnes of Ieroboam the sonne of Nebat that caused Israell to sinne he departed not from after thē to wit the golden calues that were in Dan and Bethel Will they now therefore graunt that Israell vvas aliue and not dead in sinne till Achabs time that they offended in Baal and that the circumcision in Israell was Gods seale no deceitfull signe all the time betvveen Ieroboams reigne and Achabs notwithstanding Ieroboams apostasie and setting up of the calues at Dan and Bethell If they graunt this then their assertion is overthrowne If they deny it vvhat then will they say to their ovvne allegation and exposition of this Scripture that when Israell offended in Baal they became dead in sinne seing Baals idolatrie vvas brought into Israell by Ahab a good many yeeres after Ieroboams setting up of the calues as I shevved here before Fourthly the Scripture sheweth that in Eliahs time there were “ ◠King 19 18. seuen thousand in Israell who bowed not the knee unto Baal What now shall we say to these Were they not circumcised Or had they not the circumcision that was then in Israell Or was it not unto them the Lords seale of forgiuenes of sinne and eternall life but a false and deceitfull signe in their use and no better then the ordinances reteyned among the Heathen as here they speak of the circumcision then had in Israell Or vvas this Sacrament of the Lord being one and the same in it self a true signe seal unto these but a lying signe and deceitfull seale unto others Or doeth the trueth of Gods Sacraments depend on man not on the Lord himself Or shall the sinne of man make the trueth of God to be a lye Fiftly the Scripture also shevveth that * Ier. 7 2 9. Judah burnt incense unto Baal and walked after other Gods whom they knevv not and again that they ‡ Ire 19 3 4 5. forsook the Lord and built the high places of Baal to burne their sonnes with fire for burnt offrings unto Baal c. And moreover that vvhen all the tribes vvere together in the time of the judges then also “ Judg. 2 11 12 13. and 8 33. the children of Israell forsook the Lord and served Baal and Ashtaroth Will they now here againe inferre as they doe touching the tenne tribes that then circumcision and other ordinances of God novv had in Iudah and beforetime in the dayes of the Iudges could not be unto them the Lords signe and seale of forgiuenes of sinnes and of life eternall and therefore vvere in their use of them false and deceitfull as vvere also the ordinances reteyned among the Gentiles What shall we say to these things Where then vvas circumcision had that was the Lords signe and seale of forgiuenes of sinne unto his people if it was neyther in Israell nor in Iudah if it was a false and deceitfull signe in their use if the ordinances of God reteyned in Iudah Israell vvere no better then the ordinances reteyned among the Heathen Who is there fearing God that could indure such false and deceitful consequences vvhich doe but strengthen the Anabaptists in their errors and seduce others to like impietie If they vvould succour themselues by meanes of these clauses inserted unto them in their use of them c. I haue †Pag. 37 38. c. heretofore shevved how these will not help the matter being duely and rightly considered vvhich I shall not need here to repeat Onely remember still that though mans idolatrie or other sinnes may make Gods sacraments or other constitutions unprofitable unto himself yet they cannot make them to be lying deceitfull signes yea they cannot hinder but that in the Lords ordinance they are unto al therfore also unto them the Lords true signes and faithfull seales on his part of the forgiuenes of sinnes of eternall life If men by their owne unbelief and impietie make them unprofitable unto themselues shall therefore the infidelitie of man turne the trueth of God into a lye God forbid And obserue moreover that if the Sacraments were not stil the Lords signes and seales of remission of sinnes and life eternal vvofull would be the case of the most godly on the earth who sinne and transgresse dayly and vvo vvould it be in particular with such as are borne or liue in an idolatrous estate when they repent and turne again unto the Lord. For vvhat should they now doe to haue assurance by the Lords seale of the forgiuenes of their sinnes Should they be circumcised or baptized a new So in deed vvould the Anabaptists whom vve haue confuted before Or can a false and deceitfull signe be the Lords true seale of mercy unto them Or shal the same circumcision and baptisme which is to day a lying signe and a deceitfull seale unto men when they are in Idolatrie or other iniquitie become unto them to morrovv the Lords true signe and seale of grace and eternall life And if the same men sinne likevvise againe then it againe become false and execrable And if they repent againe then the same againe be the true and holy signe and seale of forgiuenes of sinnes and life eternall unto them And so change and alter from time to time to be the Lords signe to day and a lye to morrow to be the Lords seale the next day and execrable againe the day following and thus dayly to be turned from a lye to a trueth and from a trueth to a lye againe as fraile and sinfull man shall demeane and cary himself Which vvhat is it els but also to make mans repentance faith and obedience and not the Lords free grace promise fidelitie to be grounds and foundation of the Sacraments c. And so to bring people to Anabaptistry and Arminianisme in the end Sixtly it is not unknowne that the terme dying is diversly used in the Scriptures And many both Ievves and Christian writers doe otherwise understand it here then of being dead in sinne as by their writings upon this place may appeare Some vvhereof it will not be amisse to mention considering vvhat manner of conclusions are builded upon this Scripture as on the other aforesaid Jonathae f. Vzz. Chal. paraphr in Hos 13 1. David Kimhi Aben Ezra Sal. Jarchi And first of the Ievv Writers The Chaldee Paraphrase expounds it thus When heretofore some of Ephraim spake fear took hold on the people they had the dominion in Israell but after they turned to the worship of idols they are slaine Rabbi David Kimhi thus Ephraim lift up his head in Israell but after he sinned in Baal he dyed As if he should say He was wounded before his enemies as if he were dead because his hand his strength went away Aben Ezra thus He was accounted as dead and moreover because Abiah slew all his ormy Referring it
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
both together in one day VVHether it be meet and right upon one and the same day to haue a solemne Fast together vvith the celebration of the Lords supper Judg. 20 26. Ester 4 16. compared with Mat. 26 26 29. Act. 20 7 11. 1 Cor. 10 16 17 and 11 23 26. 1. Because the nature of them both to wit of a Fast and of the Lords Supper is so very divers differing the one from the other Which may appear by their names besides the nature of the things themselues The one is a Fast the other a Feast In the one we absteyne from meat and drink In the other vve doe eat and drink Which also Christ himself hath cōmanded saying Take ye eat ye drinke ye c. And the one is a signe or solemne testification of sorrow the other of joy Judg. 20 26. Ester 4 16. vvith Mat. 26.26 29. Luke 22.17 20. 1 Cor. 5 6 7 8. Where also see consider that which is vvritten Neh. 8 10 13. 2. The Lords supper succeedeth the Passeover and is answerable unto it At the celebration whereof the Lord required that they should eate and drink in Israel And not that they should fast as in the day of Atonement wherein they were enjoyned to afflict their soules and from euen to euen to celebrate their rest Luc. 22 7 20. 1 Cor. 5 7. and 10 16 17. and 11 23 26. and Exod. 12 3 11. Deut. 16 1 7. 2 Chron. 30 and 35 chap. and Psal 116 13. compared with Lev. 23 5 6 27 32. and with Iudg. 20 26. and Dan. 10 2 3 22. And here note that the Lords supper was celebrated of Christ together with his disciples straightvvay after their eating of the Passeover Which is a point likevvise to be observed in this behalf Matth. 26 17 30. Mar. 14 12 26. Luke 22 7 20. As also that it is now in the Church the Christians feast answerable in some respects to the sundry feasts observed among the Ievves Act. 2 42. and 20 7. 1 Cor. 5 7 8. and 10 16 17 18. and 11 23 26. vvith Mar. 14 22 26. 3. And all things in the church of God should be done decently in order 1 Cor. 14 40. Now what order or decency is there in this that whiles and where a Feast is solemnely observed there should bread and wine in the same assembly be set upon a publike Table all at the same time be enjoyned to take to eat and to drink c. or that solemne Fasts and Feasts should be celebrated and joyned togethef upon one and the same day 4. Here moreover may be observed how they were woont in the primitiue churches to haue loue-feasts vvith the Lords supper as by some Scriptures and other vvriters may appeare 1 Cor. 11 20 34. and Iude epist ver 12. Tertullian Apolog. cap 39. Which then being so may shevv how far this custome practise differeth from that vvhich was used in the churches of old Not to speak hovv some in former times haue made question whether the church might haue any Fasts upon the Lords day at all Into vvhich point I vvill not novv enter neither insist upon things that in extraordinarie cases may be admitted CHAPT XVI Touching Loue-feasts VVHether it be good and lawfull for the churches now to haue use Loue-feasts at times convenient and namely on such dayes vvhen they haue the Lords supper Iude epist ver 12. 1 Cor. 11 20 34. compared vvith Deut. 12 5 6 7. and 16 1 15. Touching vvhich on the one hand obserue these things following 1. That so they practised in the primitiue Churches as may appeare both by some speaches in the Scripture Iude ver 12. 1 Cor. 11 20 34. and by the record of auncient writers Clement Tertullian c. 2. And note in Tertullian how he sheweth that they were kept in his time which vvas about two hundred yeeres after Christ And so long then they had continued from the Apostles times there vvhere Tertullian lived Tertullian Apolog. cap. 39. 3. Now whence this practise first arose I leaue further to be considered Onely for the point in hand this I note that vvhether they did it for the better nourishing continuing of loue peace among themselues or for the more comforting refreshing of the poor by the richer sort together with them or that they had therein respect to the action of Christ who celebrated the Lords supper after the eating of the Passeover Luke 22.7 20. or that they took this custome as they did many other things from the Ievves vvho vvere woont to haue feasts together with their sacrifices specially with their thanks offerings and at their solemne festivities or that they had it from some other like originall it cometh to a like end as touching the matter spoken off Deut. 12 7. and 16 1 15. 1 Sam. 1 4. with Exod. 32 6. Psal 116 12 13 14 with 66 13 14 15. On the other hand may be considered how it is observed and noted †Paraeus in 1 Cor. 11.22 Piscator in 1 Cor. 11.34 c. by divers that the Apostle tooke them away and would not suffer the use of them in the church of Corinth because of abuses that were among them through faction schisme and superfluitie 1 Cor. 11 17 34. Which being compared vvith the other particulars here before mentioned may shew that it is a thing indifferent eyther to keep them or to leaue them as they shal be used or abused and as everie church shall find to be most expedient for them and their estate vvhereas if it were a morall perpetuall ordinance of God the abuse onely should be corrected and the thing it self still continued and all churches continually bound to the observation thereof As we see done in the same place about the Lords supper it self 1 Cor. 11.20 23. c. CHAPT XVII Touching the observation of set Holy dayes besides the Lords day And namely of Easter and Christmas c. VVHether it be lavvful for the church of Christ now in the time of the Gospell to consecrate other set dayes ordinarily to keep them as holy dayes besides the Lords day And Whether it be lawfull to consecrate some certaine dayes yerely to the Nativitie Resurrection and ascension of Christ to the Virgin Marie to the Apostles and all Saints Gal. 4 9 10 11. Col. 2 16 17. 1 King 12 32 33. Jer. 3 16 17. and Exo. 20 8 9 10. with Act. 20 7. 1 Cor. 16 1 2. Rev. 1 10. 1. Seing that Christ himself by his practise and the Apostles both by their practise and vvritings haue commended unto us onely the Lords day vvhich is the first day of the vveek wherein Christ our Lord rose againe from the dead bringing life and immortalitie to light and everlasting righteousnes into the world as being by him renewed for ever In memorial vvhereof we are not enjoyned to set apart yerely other dayes besides the Lords day but
as I noted before upon other occasion that we should often celebrate the Lords supper in remembrance of him so shevving forth his death untill he come to make us partakers of eternal salvation in his kingdome for evermore Iohn 20 1 19 26. Rev. 1 10. Act. 20 7. 1 Cor. 16 1 2. with 10 16. and 1◠23 26. Dan. 9 24 27. Esa 66 22 23. Exo. 20 8 9 10. 2. Now also the observation of dayes times that was under the Law a shadow of good things to come is accomplished in Christ And the ceremoniall difference of dayes is taken away together with the rest of the Ievvish shadowes and ceremonies all times being sanctified in Christ to the name and vvorship of God so as vve haue not now such need or use of yerely rites and observations as was heretofore under the Lavv before Christs exhibiting in the flesh Col. 2 16 17. Gal. 4 10 11. with Esa 66 23. Jer. 3 16 17. 3. And seing vve may not novv thus use the dayes which were once ordeyned by God himself much lesse may we thus use other that are devised by men imposed on the church Gal. 4 9 10 11. with 1 Kin. 12 32 33. 4. Besides that by such observation of dayes as is aforesaid superstition and other corruptions still are nourished and the Papists and others more confirmed in their errors 5. Here also may be observed that festivall or holy dayes are appurtenances of the Idols or Images vvhether Christian or Heathen to which they vvere first appointed and thus far forth apperteyne to the second commandement and are breaches thereof In which respect likewise it is not lavvful to invent or to obserue any such as are devised by men for the service and worship of God And therefore as the reformed churches haue abolished and taken away the Images of the Saints Apostles Virgin Mary the Rood Crucifix and the like so should they likewise abandon their festivall or holy dayes with all other remnants of superstition perteyning thereunto Exo. 20 4 5 6. with 32 4 5. 1 Kin. 12 33. Esa 30 22 6. And vvhereas some that haue rejected the other Saints dayes doe yet reteyne the observation of Christmas Easter and the like in tegard of the Nativitie and Resurrection of Christ c. apply hereunto both the reasons aforesaid and these also follovving more particularly Touching Easter or the Resurrection of Christ 1. Whereas the observation thereof from the Apostles times is much alledged note 1. That it comming at the same time vvhen the Passeover was woont to be kept in Israell it might the more be borne with as some other rites dayes and ceremonies of the Ievves vvere for a time Act. 15 19 20 21 24 29. Rom. 14 1 5. c. and 15 1 2 c. 2. The great and auncient controversy that was about the time of the observation thereof betvveen the East West Churches may wel shew that they had no institution or certainty thereof For if there had ben an Apostolik constitution thereof vvhat needed there haue ben such a strife and contention thereabout 3. We haue vveekely the Lords day vvherein Christ rose againe from the dead And vvhat need or use then is there of one day yearely to be kept thereabout vvhen as weekly we haue the Lords day on vvhich Christ rose from the dead and appeared to his disciples that day and eight dayes after againe passing over the Ievves Sabbath and gaue to Iohn the Revelation on that day c. and all his actions are our instructions Of vvhich see more here before section 1. Concerning vvhich also Iustine Martyr vvriteth thus On Sunday we haue all generally our meeting together inasmuch as it is the first day wherein God turning the darknes and matter which he created at first made the vvorld and Jesus Christ our Saviour that self same day rose from the dead For the day before Saturday he was crucified and the day after vvhich is Sunday appearing to his Apostles and disciples he taught those things which we relate unto you that ye might look into them c. Iustin Martyr Apolog. 2. Ed◠Commelin pag. 77. Touching Christmas or the Nativity of Christ 1. That the time thereof is not certainly knowen or is much mistakē there being many reasons of waight why it should rather be thought to be in September then in December as novv commonly is held and observed 1. The heauen and earth and so the vvorld vvas at first created in September at which moneth the Ievves to this day begin their civill yere vvhereunto fitly is answering the creating of the new heauens and earth brought in by Christ and foretold by the Prophets Esa 65 17 18. and 66.22 Rev 21 1. 2. The moneth of September vvas in Israell by Gods ordinance most vvhat a moneth of feasts Num. 29 cha with Lev. 23 23 24 27 34. c. Which might fitly type out the gladsome birth and comming of Christ at that season into the vvorld Whereof the Angell said to the Shepheards Feare not for behold I bring you good tidings of great joy which shal be to all people For unto you is borne this day in the city of David a Saviour which is Christ the Lord. Luke 2 10 11. 3. More particularly in the moneth of September vvas the Feast of boothes or Tabernacles solemnely observed in Israell Levit. 23 34 43. and Numb 29 12 38. Neh. 7 73. and 8 chap Which also might fitly lead unto the birth of Christ at that season of whom the Gospell saith speaking of his manifestation in the flesh The vvord was made flesh dwelt as in a booth or Tabernacle among us c. Iohn 1 14. For so doth the vvord * Ioh. 1 14 with 7 2. Mat. 17 4 Act. 15 16. Heb. 9. ch 11 9 2 Cor. 5 1 4. 2 Pet. 1 13 14. Rev 21.3 ESCENOSE there used signify and implyeth thus much Which may well haue speciall reference hereunto 4. Also in the same moneth vvas the Ark by Salomon brought into the Temple to the most holy place at the Feast of Tabernacles 1 King 8. 1 6. c. Novv both the Temple and most holy place and the Ark it self vvere speciall types of Christ in divers respects Iohn 2 18 21. Hebr. 9 24. Rom. 3 25. Rev. 11 19. Touching vvhich point concerning this moneth and matter because M. Broughton * In his book called Our Lords Family c. fol. 2. b. 3. c. hath observed divers things of good use moment I wil here therefore set down his observation in his own words as followeth In what moneth S. Mark beginneth his storie and the rest the opening of the heauens by the second Elias Because our Lord was baptised euen beginning thirty and to open the Kingdome by teaching the covenant to many three yeeres and six moneths Seing his soules passage frō the crosse to the Father is certaine in the fifteenth of Nisan So his birth and
A CHRISTIAN PLEA Conteyning three Treatises I. The first touching the Anabaptists others mainteyning some like errours with them II. The second touching such Christians as now are here commonly called Remonstrants or Arminians III. The third touching the Reformed Churches with vvhom my self agree in the faith of the Gospel of our Lord Iesus Christ Made by FRANCIS IOHNSON Pastour of the auncient English Church now sojourning at Amsterdam in the Low Countreyes Esa 50.5.6 The Lord hath opened myne eare and I was not rebellious neyther turned away back I gaue my back to the smiters and my cheeks to them that plucked off the haire I hid not my face from shame spitting Ier. 15 19. Thus saith the Lord If thou returne then wil I bring thee againe thou shalt stand before me if thou take forth the precious from the evill thou shalt be as my mouth let them returne unto thee but returne not thou unto them 2 Tim. 4 7 8. I haue fought a good fight I haue finished my course I haue kept the Faith Henceforth there is layd up for me a crown of righteousnes which the Lord the righteous Iudge shall giue me at that day and not to me onely but unto them also that loue his appearing PRINTED In the yeere of our Lord 1617. To the Christian Reader Grace mercy and peace be multiplied in Iesus Christ. CHristian Reader I do here present unto thee three Treatises joyned together in one book which I wish may proue as profitable to the Church and people of God as they are needful for this age estate of things wherein we liue Whereabout there are some few things that I would advertise thee before thou come to read the treatises thēselues 1. That thou wouldest obserue how our Lord Iesus Christ giving ordinances to his Church under the Gospel hath derived them from the practise particulars had among the Iewes of old varying therefrō as litle as might be in such a different estate For example as they had their Synagogues so haue we our particular churches and assemblies Psal 74 8. Mat. 4.23 9.35 with Act. 20.28 Col. 4.16 Rev. 2.1 c. They had in their Synagogues the ministration of the word of God and prayer so likewise haue we Act. 13.14.15 15.21 16.13 with Act. 2.42 1 Cor. 14.3.15.16 1 Tim. 2.1 4.13 They had for ordinarie Sacraments seales of Gods covenant Circumcisiō the Passeover See M. Brought on Dan. 9.25 26 27. with that he alledgeth out of R. Moses ben Maym. in Asure biah perek 13. And Ioseph de bel Iud. 6. cap. 31. And Paulus Burgens in Psal 112. Tremell Scaliger de emendat tempor l. 6. And Beza on Matt. 26.20 we haue likewise baptisme the Lords supper answering thereunto Touching baptisme also our Lord took it as some haue observed frō the Jewes baptizing of Proselytes washing of thēselues frō uncleannes which was knowen usual among thē And the Lords supper likewise frō a custome observed among the Iewes at the Passeover at the end of the celebration wherof the fathers of families were woont to take a cake of bread after the blessing thereof to break distribute it to the cōmunicāts as also after that a cup of wine in like sort Whereunto that may haue reference which David speaketh saying What shal I rēder to the Lord for all his benefits towards me I vvil take the cup of salvation and cal on the name of the Lord. Psa 116.12 13. They had Sacrifices which led thē to Christ who was then to come to dye for our sinnes we haue in stead thereof the Lords supper which cōfirmeth unto us that Christ now is come hath dyed for our transgressions the memorial whereof we doe stil obserue shewing forth his death til he come againe at that great day Lev. 1. c. Esa 53.7 10. Dan. 9.24.26.27 with Ioh. 1.29 1 Cor. 5.7 10.16 11.23 c. They had the Sabbaths and Feast dayes for the solemne worship of God in stead whereof we haue the Lords day Exo. 20.8 Lev. 23. ch Esa 66.23 Zac. 14.16 19. with Act. 20.6.7 Rev. 1.10 They had Priests for offering the Sacrifices that were types of Christs death we haue Pastours for celebration of the Lords supper a memorial of his death passion now performed and still thankfully to be remembred Exod. 28. Lev. 1. Num. 16. 2 Chron. 35.1 Ezech. 43 44. 45. 46 c. with 1 Cor. 10. 16. 11.23 Ephes 4.11.12 Col. 4.17 They had Priests Levites we Pastours and Teachers for the work of the Ministerie Num. 18. Deut. 33.8 11. 2 Chro. 35 ch Esa 66.21 with Ephe. 4.11.12 Rom. 12.7.8 They had for government besides Priests and Levites Ruling Elders also of the chief of the Fathers of Families among them and we haue for government besides the Pastours and Teachers the Ruling Elders also taken out of the people in that behalf And so as they had a Synedrion or Consistorie of Elders consisting of Priests Levites and Fathers of Families of the people among thē so haue we a Presbyterie or company of Elders consisting likewise of Pastours Teachers and Ruling Elders chosen out of the people for the churches government Deu. 19.17 2 Chro. 19.8 Jer. 19.1 with 1 Tim. 5.17 Rom. 12.7.8 1 Cor. 12 28. Act. 20.17.28 Heb. 13.7.17.24 They had for the Treasurie the Leviticall treasurers other the like to whō that busines was committed we haue the Deacons for that use service in that church 1 Chro. 26.20 28. 2 Chron. 31.12 c. Neh. 13 13. with Act. 6. 1 6. 1 Tim. 3. 8 13. They had for censures Niddui Cherem and Schammatha Seclusion Cutting off utter devoting to judgment till the Lords comming at that day We also haue the use of Suspension of Excommunication of Anathema Maranatha Num. 19 ch Esa 66.5 Iude v. 14 22.23 Luke 6.22 2 Thes 3.6.14.15 1 Tim. 1.20 1 Cor. 5.5.11.12.13 16.22 Finally they had Ierusalem where God set his name and the Temple where he dwelt among them whither he required them to come with their sacrifices c. Which typed out unto us not onely the Vniversall church but the particular churches also of Christians where the Lord setteth his name dwelleth among us by his spirit calling us thither to eate at his Table and in all things to worship serue him according to his word Deu. 12.5 6.7 16.2 Psa 26.6 7 8. 27.4 36.8 9. 65.4 132. Esa 27.13 66.23 Dan. 8 11.13.14 11 31. with Mat. 28.19.20 1 Cor. 3. 16.17 2 Cor. 6.16 2 Thes 2.4 Rev. 3. 12. 21. 2. c. By this may also appear how M. Ainsw in his plea against M. Smyth about the Ministerie worship government of the Church wrote once well if he could haue kept unto it whē he asked him saying What one thing haue we in the worship of God which
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
hath never ben repealed but abideth stablished upon a certaine perpetuall ground that is his promise and covenant of grace made with the faythfull and their seed for ever For which see the Scriptures here cited before and these also which followe Luke 1 54 55 72. c. and 19 9. Act. 16 31. Rom. 4 11 16 17. and 15 8 9 10. Gal 3 8 29. Esa 54 10. Mal. 3 6. Luk. 20 37 38. Hebr. 11 13 16. and 13 8 20. Rev. 14 6. II. And Christ hath confirmed the same when he sent forth his Apostles appointed them †Matth. 28 18 19. and Mark 16 15 16. with Gal. 3 8 29. Gen. 12 3. and 17 4 5 7 12 26 27. with Act. 16 15 31 33. Rom. 4 9 17 and 11.13 16. and 15.8 16. 2 Cor. 1 20. to make all the nations disciples to baptize them into the name of the Father the Sonne and the holy Ghost For to make the Gentiles disciples is by the Gospel to bring them unto the covenant of God made with Abraham the Father of manie nations for salvation through the name of Iesus Christ Which covenant is everlasting includeth the faithful their seed So as therefore Baptisme which hath now succeeded and doth seale it in stead of Circumcision is by this appointment of Christ to be administred unto all that be brought comprehended under that covenant of grace and consequently both to such as are of yeeres comming to the faith of Christ and to their children being yet infants And otherwise * Zach. 2 11. Esa 42 6 7. and 49 6 22. Act. 13 46 47. Joh. 10 16. 1 Cor. 1 9 13 16. and 12 13. Ephes 2 11 22. and 3 6. the Gentiles should not with the Iewes be joyned to the Lord and become his people with them and be made coinheriters of the same bodie and joynt-partakers of the same promise of God in Christ by the Gospel as the Scripture teacheth III. Which is yet the more manifest inasmuch as the Scripture speaking both of the Iewes and Christian Gentiles of their Sacraments saith that †1 Cor. 10 1 2. the Iewes of old were baptized and that * Col. 2 11 12. the Christians now are circumcized with circumcision made without hands which the Apostle also calleth the circumcision of Christ and that ‡ with 1 Cor. 12 12 13. and Ephes 3 6. Esa 49 6 22. both Iewes and Gentiles are fellow-heires partakers of the same promise in Christ and of one the same bodie under Christ the head By which againe it is evident that Baptisme is answerable to circumcision succeeding in the place thereof to be the Lords signe seale of his covenant and that Baptisme now is to be administred to the beleevers and their children aswel as circumcision was heretofore IIII. And this was also the †Act. 16 15 33. 1 Cor. 1 16. Apostles practise at the publishing of the gospell through the world to baptize both the householders themselues that beleeved their households also Euen like as ‡ with Gen. 15 6. and 17 26 27. and 21 4. Abraham first beleeved and then was circumcised and all his familie with him And like as * Exod. 12 48 49. And that by the speach of an house familie or houshold children also are implyed therein see Gen. 30 25 30. and 45 18 19. with 46 5 6 7. Num. 3 15. c. Psal 115 12 13 14. 1 Tim. 5 8. Herein therefore Origen sayth well that * Orig. in Epist ad Rom. the Church received Baptisme of Infants from the Apostles And Augustine that †August contra Donatist lib. 4 ca. 23.24 the baptisme of Infants was not derived from the authoritie of man or Councils but from the tradition or doctrine of the Apostles the stranger of the Gentiles which received the faith of the Iewes would keep the Passeover was not onely circumcised himself but all the males also that were his V. Moreover the children of beleevers are holy are Abrahams seed and heires by promise of the kingdome of heauen eternall blessednes And who can then withhold the baptisme of water from them to whom God vouchsafeth the baptisme of his spirit and the blessing of Abraham to an inheritance everlasting in his heauenly kingdome 1 Cor. 7 14. Rom. 11 16. Act. 3 25. Gal. 3 29. Esa 46 3 4. Psal 22 10 30 71 6. 115 12 13 14 15. Luke 1 41 44. Act. 10 47. Rom. 8 9 16. Luke 19 9. Mark 10 13 16. VI. And Baptisme is the Lords signe of his washing awaie of our sinnes receiving of us into the Church and incorporating of us into Christ for salvation by his death and resurrection Whereof the children of beleevers are partakers aswell as they which be of yeeres and therefore can no more be deprived of Baptisme then of remission of sinnes entrance in to the Church ingraffing into Christ salvation by his meanes Rom. 6 3 4. and 5 14 15. Zac. 13 1. 1 Cor. 1 13 16. and 12 13. Act. 4 12. with 16 30 34. and 22 16. Gal. 3 27 28 29. Ephes 2 19. 5 25 30. Tit. 3 4 5 6 7. Rev 1 4 5. Whereupon Origen writeth thus †Orig. tom 2. homil 14. in Lucam Children are baptised for the remission of sinnes Of what sinnes Or when haue they sinned Or how can there be any reason of the laver in children but according to the sense whereof we spake There is none pure from uncleannes no not if their life be but one day upon the earth VII Neyther is there any thing required in the ministration of Baptisme nor was heretofore * Gen. 17 7 12 26. and 21 4. in circumcision whereof young infants are not capable as wel as elder people whereas in the ministration of the Lords supper it is farre otherwise For ‡ and 1 Cor. 1 16. Act. 16 14 15 33. Matt. 28 18 19. with in baptisme the minister is †I speak of the outward agent the agent alone the person baptized whether old or young is onely a patient not an agent but “ in the Lords supper besides the actions laid upon the Minister there are diverse actions required also of the receivers as namely to take to eat to drinke to doe it in remembrance of Christ to shewe forth the Lords death to examine themselues and so to eat of that bread and drink of that cuppe All which actions are required of the receivers of the Lords supper whereby they also are made agents therein and not the Ministers onely But in baptisme it is not so for in it the action is wholly enjoyned and layd upon the baptizer and not upon the baptized So that euen by the institution and administration of baptisme compared with the institution and administration of the Lords supper the trueth of this point yet further is cleared and confirmed unto us †Matth.
euen touching the women heretofore to note it here by this occasion though they were not circumcised in their owne persons yet were they counted among the circumcised of Israell as may appeare by the speach of Iacobs sonnes to Shechem and Hamor when they said We cannot doe this thing to giue our sister to one that is uncircumcised for that were a reproach unto us c. Gen. 34 14. And by the saying of Samsons father and mother unto him Is there never a woman among the daughters of thy brethren or among all my people that thou goest to take a wife of the uncircumcised I hilistines Zac. 13 1. Judg. 14 3. And yet more particularly by the offering of purification vvhich was aswell upon the birth of a daughter as of a sonne Levit. 12 6. and in that there were cleansings sacrifices for sinne uncleannes aswell for women as for men Numb 5 2 3 6 8 15. and 15 27. with Lev. 4 27 28. and 5 chap. and 6 2 6. and 13 and 14 chap. and 15 2 14 19 29. and 16 6 17 33 34. And in that they might eat of the Passeover vvhereof no uncircumcised person might eat Luk. 2 41 51. with Exod. 12 3 4 48. 6. And touching the eight day vvhich vvas then set for circumcision first obserue in generall that as it was the circumstance of time appointed thereunto so also the Lord ordeyned that they should keep the Passeover but once a yeere the fourteenth day of the first moneth Exod. 12 6 14. Num. 9 1 2 3. Deu. 16 1. Yet vvho would gather thereupon that we should eyther celebrate the Lords Supper but once a yeere and that on the fourteenth day of the first moneth or that we should leaue it altogether seeing it is answerable to the Passeover had in Israell which now is ceased yet such objections make the Anabaptists vvhen vve reason from circumcision to baptisme But now besides this obserue in particular hovv it vvas also ceremonial that the child should remayne seuen dayes uncircumcised which was so many dayes as the mother should be uncleane upon the birth of a man child so teaching and figuring out the originall corruption drawen from our parents and that then the circumcision should be the eight day vvhich vvas the first day after the seuen aforesaid and so soone as could be after them thus moreover teaching both the taking avvay of our uncleannes by the Spirit of God through the blood of Christ whereunto circumcision then did lead and having also this morality in it that vve should not defer the time but so soone as we can â—â—nveniently should bring our children to be partakers of the outward â—â—ne of Gods covenant in Christ Lev. 12 2 3. with 15 19. And so this circumstance of the time is plaine against the Anabaptists opinion and practise Besides that still once in eight dayes a Sabbath vvould passe over them which was also a signe of sanctification in Israell Exod 31 13. Ezech. â—â— 12. And that they had many like ceremoniall observances about the eight day concerning things to be sacrificed or persons to be clensed or consecrated to the Lord as may be seen for things to be offered Exod. â—â— 29 30. with Lev. 22 27. Also for persons to be clensed Lev. 14 8 9 10 23. and 15 14 29. Numb 6 10. and consecrated Lev. 9 1. with 8 33 35. Eze. 43 27. And yet note this also hereabout that as the eight day was not to be prevented but to be expected for divers respects so when it was upon just occasion omitted then it might be had at other times afterward still taking the first seasonable and convenient time thereunto As besides the like to be observed about the Passeover Numb 9 1 11. may be seen touching circumcision it self in the practise of Israell vvhen it was omitted many yeeres in the wildernes by reason of their journeyes Josh 5 2 7. And in the example of Abrahams circumcision his households Gen. 17 24 27. and the proselytes of the Gentiles for themselues their children Exod. â—2 48. Which also is against the Anabaptists in this behalf 7. Of Israels infancie under the shadowes of the law before the comming of Christ and of the abolition of those ceremonies by Christ sâ— of the difference between their estate and ours I haue spoken here before that which may suffice thereabout Yet for the more clearing thereof note this withall out of the Apostles speach to the Galatians which is much urged by the Anabaptists and others Gal. 3 and 4 and 5 â—â—â—p that the Iewes before Christ came vvere kept under the ceremonies as under a garrison Gal. 3 23. as under a School-master v. 24 25. aâ— under Tutors and governours Galat. 4 1 2 3. And in this respect are counted as children under yeeres and in bondage Not but that they had the Gospell and everlasting covenant of Gods grace with faith and freedome of conscience in Christ and were by him delivered from Sathan sinne and condemnation and made the inheritors of eternall life aswell as we now Gal. 3 8 17. with Gen. 12 3 and 17 7. Ioh. 8 56. Psa 110 1. and 116 〈◊〉 with 2 Cor. 4 13. Hab. 2 4 with Rom. 1 1 2 17. and 16 25 26. Hebr. 10 38. Act. 15 11. Eph. 3 6. Heb. 4 2. and 11 chap. and 13 20. But they were then bound to beare the yoke of many toylesome chargeable ceremonies Which yoke is now taken away by the comming of Christ whom those ceremonies did shadow out in vvhom the trueth body and substance 〈◊〉 them is had Joh. 1 16 17. Act. 15 10 11. Gal 3 8 17 29. Colos 2 16 17. â—â—br 8 9 10 11 12 chap. And in that respect now is this the â—â—â—rches riper age wherein we haue freedome in Christ Gal. 3 4 5 〈◊〉 Which I note the rather because the Anabaptists and others mistaâ—â—â—g or perverting these things and so labouring what they can to darken or oppugne the truth doe under a vayn pretence of Israels infancie make frivolous exceptions and answers when they are pressed vvith reasons and arguments out of Moses and the Prophets Obserue also that whereas the Apostle often speaketh of faith in the place aforesaid which also is much urged by the Anabaptists faith is there opposed to the ceremonies and works of the lavv Gal. 3 4 chap. Which is vvell to be mynded that so we may knowe the Apostles meaning aright who hath no purpose at all as they would haue it thereby to exclude young children from the covenant of God or seale thereof as the whole scope of the place doth plainely manifest but indeed to exclude the ceremonies and works of the law in the case of our justification and salvation by Christ and to shew how we are freed from that yoke and bondage under vvhich the Iewes were in the time of the law which now is abrogated and taken
transgression thereof And therefore in this respect also ought we accordingly to acknowledge circumcision and baptisme giuen by the Lord to his people before and continued stil in their apostasie to be the Lords ordinances and his true signes seales being assured that notvvithstanding the iniquities of his people yet the Lord in mercy both continueth his covenant and euen by this meanes stil calleth and stirreth us up to turne unto him vvho hath betaken himself to be our God and into vvhose Name vve are baptized and doe baptize Othervvise the ground and continuance of Gods covenant and of the seale thereof should depend on Mans work and merit and not freely and vvholly on Gods grace mercy Besides that if God brake the covenant on his part when men break it on theirs then should there still be a new entring into the covenant again between God and man and a nevv baptisme dayly received again as the signe seale thereof Which is clean contrarie to the nature and eternity of the covenant of God and to the â—criptures and the course taken by the Lord observed by his people in such cases from time to time Gen. 17 7 13. Deut. 4 30 31. 29 10 15. â—â—dg 2 11 16 19 20 c. 2 King 13 23. Psal 78 56 65 c. and 89 30 34. and 11 5 9. Lev. 26 15 25 42 45. Ezech. 16 59 63. and 20 37 44. 2 King 9 6. and â—ev 18 4. Mat. 16 16 17 18. 28 18 19 20. Rom. 6 3 4. Luk. 1 54 55. Heb. 13 20. VI. If such vvere the baptisme of the Church in Rome and other Westerne churches as is aforesaid then should it be likewise in the East churches and in all Churches of the vvorld vvhen they fall into sinne breaking the covenant and commandements of God Yea so it should be among the Anabaptists themselues al people in all ages who sinne dayly and are continually subject to transgresse against the covenant and precepts of the Lord. And then should baptisme by their opinion every vvhere become an Idoll and a lying signe and detestable sacrament and men should day after day still be repeating their baptisme and taking a nevv one againe and agayn as vvas noted before And so should now be revived again the heresie of the Marcionites Catharists and other hereticks vvho held that Baptisme was to be repeated again and again when men fell into sinne August de haeres c. VII If the Baptisme had in the churches aforesaid were in deed a lying signe and fiction c. then vvould it also follow that there should be no salvation for any members of those churches reteyning the baptisme there received For the signe hath reference to the covenant and thing signified and so a lying signe must haue respect to a lying covenant and false thing signified thereby And by a lying covenant is no salvation to any Neither is the covenant of God a lying covenant but true and everlasting and confirmed by the blood of Christ Vnder vvhich vvhosoever are not they haue not God to be their God in Christ and so can haue no salvation in him Eyther therefore they must grant the Churches people aforesaid to be under the true covenant of God in Christ and so the baptisme there had to be the true signe seale thereof or els they must deny salvation unto them through the covenant of God coÌ„firmed in the blood of Christ Which were most wicked once to think or imagine and contrarie to the riches of Gods grace and the vvhole course of the Scriptures throughout Gen. 17 7 13. with Heb. 13.20 and Luk. 1 54 55. Psal 89 30 34. 1 King 14 13. and 19.18 with Rom. 11 1 5. 2 King 9 6. and 13 4 23. Amos 7 2 5. Hos 14 1. Esa 60 3 11. Matt. 16 16 17 18. Act. 16 31. Rom. 5 8 9. and 10 6 13. 1 Cor. 15 3 17. Ephes 3 14 15. VIII Finally the baptisme of those churches is from heauen not of men and is derived unto us from the Apostles of Christ through the loynes of the church of Rome and other churches which haue from that time reteyned and continued it unto this day Therefore it is not an Idol and lying signe but the true sacrament and ordinance of the Lord. Mat. 21 21. and 28 18 19. with Rom. 6 3 4. Heb. 7 9 10. 2 Chron. 30 chap. Whereas the other latter washing which the Anabaptists take up a new unto them selues is of men and not from heauen vvhereof they cannot shew vvarrant out of the Word of God nor how it hath ben derived unto them from the Apostles whom Christ sent into the world to preach his Gospel and baptise in his Name In vvhich regard moreover all such as being formerly baptized in the churches aforesaid haue renounced it and received an other vvashing unto themselues whereupon alone they would relye had need to consider well in their hearts vvhether this be 〈◊〉 deed a vvay devised and misconceived of themselues and in that â—â—ct an Idol of their owne invention and taken up according to their â—â—â—â—e understanding Such things was Israel subject to fall into Which â—â—â—â—fore Christians now should carefully regard in this and other such 〈◊〉 of religion Hos 13 1 2. 1 Cor. 10 7 11. OBJECTION II. But baptisme is corruptly administred in the churches aforesaid as namely in the Church of Rome with the signe of the crosse with exorcisme * Animadv p. 68. c. exsâ—â—â—ation salt spittle oyle and other mo sinfull additions and corruptions of their owne as prayer read by the Priest in an unknowen tongue c. and in the church of England also with the signe of the crosse and with prayer read out of a book prescribed by men c. Besides that in the church of England they use the signe of the crosse for a token that they shall not be ashamed to confesse the fayth of Christ crucified and manfully to fight under his banner against sinne the world and the Divel c. And in the church of Rome they hold that baptisme conferreth grace by the very action done c. Therefore in their sinful estate abuse of baptisme it is not unto them Gods ordinance but an Idol not true baptisme but false not a true sacrament but a false and a lying signe as circumcision also in Israels apostasie was unto them c. ANSWER 1. True it is that there are great abuses and corruptions in their estate and ministration and erroneous opinions held by them thereabout But vvill it therefore follow that the Baptisme there had is not Gods ordinance but an Idol not true baptisme but false not a true sacrament but a lying signe and a fiction c. Or will it follovv because of their errours corruptions that therefore the baptisme there had is to be renounced and another new one to be received If so then hovv wil they plead for the baptisme
their assertions into the same transgression and impietie Other things more might be observed and answered about the particulars aforesaid but these are ynough more then here I would haue noted but that their owne dealing and the regard of others and of the truth it self did urge me thereunto And hitherto of the Shifts errors contradictions abuse of Scriptures vaine distinctions and Anabaptisticall assertions found in these fewe lynes What abundant store of such stuffe he hath about his and other matters besides in this treatise of his vvhich vvere endles â—o insist upon in particular may euen by this litle sufficiently appeare to such as are judicious unpartiall Now here I wil onely proceed to one or two moe objections that are much urged about the matter in hand OBJECTION IIII. But Israell in their defection from whom divers of the former reasons answers are taken becomming Apostate M.A. c when Ieroboam set up the golden Calues Animad v. p. 68 70. 81 82 88 89 90 91 92 c. and Israel committed Idolatrie with them were not in their apostaste the people of God or his church but were cast off by the Lord and divorced from him the covenant was broken not onely on their part but also on his so as now he gaue them a bill of divorce and ceased to be their God and they to be his people And as touching circumcision or any such ordinances reteyned among them * Animad pag. 70. seeing they then were fallen †2 Chr. 15 3. froÌ„ God and from his church and so were ‡ Ier. 3 8. divorced from the Lord and were ‘ Hos 2 2. not his wife but * Hos 13 1 dead in their sinnes the ordinances of God which they in shew reteyned could not be unto them the signes and seales of forgiuenes of sinnes of life eternall and therefore were in their use of them false and deceitfull as were also the ordinances of God reteyned in other nations as “ Numb 23.1 Pompon Laetus de sacerdo c. Altars Sacrifices Priests tithes first fruits incense meat offrings drink offrings feasts baptismes or washings anoyntings excoÌ„munications prayers vowes many the like wherof al histories do beare record that the Gentiles did reteyn theÌ„ ANSWER Very erroneous and ungodly assertions are here againe such as are directly contrary to the Scriptures in the true meaning intendement thereof For the Lord was yet stil their God they his people church both in the account of the Lord himself and of his holy Prophets as †Advert p. 59 63. in another treatise I haue shewed heretofore Which being still so erroneously denyed and colourably oppugned by them I will therefore novv againe insist hereupon And that also the more largely considering the waight of the matter and their abuse of the Scriptures about it Yet will I but treat of some speciall particulars of the exceeding many testimonies of Scripture and reasons that might from thence be deduced about this matter 1. The Prophet that annoynted Iehu King over Israell spake thus unto him in the Name of the Lord ‡ 2 Kin. 9 6. c. Thus saith the Lord God of Israell I haue annoynted thee King over the people of the Lord euen over Israell c. 2 King 9 6. Where first obserue that there vvas almost an hundred yeeres in that time “ Ieroboam Nadab Baasha Elah Zimri Tibnâ— Omri Ahab Abaziah Iehoram Iehu tenne kings from the defection of Ieroboam the sonne of Nebat who set up the calues unto Iehu now anointed to reigne over Israel Al which time the Lord was yet still their God and they his people as the Prophet here affirmeth in the Name of the Lord. Which that it may the better appeare I vvould aske of these Opposites first whether this Prophet spake trueth or falsehood vvhen now he said Thus saith the Lord God of Israell Secondly whether the Lord himself spake trueth or falsehood when he said to Iehu by the Prophet I haue anoynted thee King over the people of the Lord over Israell And thirdly vvhether Iehu was anoynted a true King in deed and not supposedly onely over Israel the people of the Lord Fourthly let us coÌ„pare herewith the like speach of the Lords concerning David vvhen he said * Chro. 6 5 6. with 2 Sam. 5 2. 2 Kin. 20 5. I haue chosen David to be a ruler over my people Israell 2 Chron. 6 5 6. And vvas not this so in trueth and in deed Finally marke that in this speach †Gen. 17 7 Esa 63 19 the vvords of the covenant are still reteyned and expressely used vvhen the Prophet saith not onely The Lord but The Lord God of Israell and againe the people of the Lord euen Israell Now if the Lord and his Prophet spake the trueth as the thing was in deed then these Opposites teach falsehood and so if the Scripture be true their vvritings and assertions are false Yea they deale farre worse then the Captaynes that vvere then vvith Iehu who how ever in a svvaggering veyne they called the Prophet ‡ 2 King 9 11. a mad fellowe afore they knevv vvhy he came to Iehu yet vvhen they knevv the man the matter they presently shevved by their deeds and words that they esteemed his message as the vvord and work of the Lord and himself as the Lords Prophet and not as a mad fellow much lesse as a false fellow that spake leasing of the Lord and of Israell or any othervvise then as the case then stood in deede and in truth 2 Kin. 9 1 13. with 1 King 19 15 16. This dealing of those Captaines vvill rise up in judgment against these men if still they goe on in despising the word of God and reviling his servants will not upon knowledge of the will of God shewed unto them yeild thereunto as these Israelites now in apostasie did in the matter aforesaid Which I note the rather because ‘ 2 Kin. 9 6. this Scripture with some other hath ben “ Adver pag. 59. shewed them heretofore and yet they cease not but set theÌ„selues purposely to oppugne us herein Now to proceed after Iehues time also the Scripture sheweth that when Hazael king of Syria had oppressed Israel al the daies of Jehoahaz the sonne of Iehu * 2 Kin. 13 22 23. the Lord was gracious unto them and had compassion on them and had respect unto them because of his covenant with Abraham Isaac and Jacob and would not destroy them neyther cast he theÌ„ froÌ„ his presence as yet where marke these things first how the Lord of his free grace holp and preserved Israel in their misery because of his covenant with Abraham and the Fathers vvherein he had promised to be not onely their God but the God also of their seed after theÌ„ Gen. 17 7. Secondly that God had not cast them from his presence as
to sinne speaking unto Ephraim who had novv ben so long in defection saith unto them in the Name of the Lord * Hos 13 4. Yet am I the Lord thy God from the Land of Egypt and thou shalt knovv no God but me c. Hos 13 4. vvith v. 1 2 3. Where obserue that in †Exo. 20 2 Hos 13 4. in both places the words of the covenant are used and in the same termes I am the Lord thy God c. Which shevveth plainely that they vvere now still the Lords people under his covenant and were so esteemed by the Lord himself and by his Prophets in deed and in truth 5. By the ‡ Hos 13 4 same Scripture appeareth also that they were accounted now still not onely the Lords people but euen as the same people of Israell whom the Lord brought out of Egypt notwithstanding that they lived now so many generations after and had gone through so many chaunges of their estate and were also fallen into great defection had so long continued in that apostasie vvere not yet cast out of the land of Canaan c. Which appeareth yet further by the next vvords in the same place where the Lord also sayth ‘ Hos 13 5 6. I did knovv thee in the vvildernes c. And According to their pasture speaking of the land of Canaan so vvere they filled Hos 13 6. and by divers other like speaches of the Prophets which vvere long to insist upon in particular as namely when the Prophets say “ Hos 10 9. and 9 9. they had sinned from the dayes of Gibeah which vvas ’.’' Iud. 19. c. in the time of the Iudges and * Hos 13 10 11 12. with 1 Sā 8. c. from the dayes of King Saul and had yet still ben partakers of Gods mercies †Hos 11 1 4. with 13 4 5. from the comming out of Egypt vvhence he brought them and guyded and fed them in the vvildernes yea euen †Hos 11 1 4. with 13 4 5. from the birth of Iacob ‡ Hos 12 3 4 5 9 10 11 12. c the Lords speaking vvith him at “ Gen. 3◠6-11 c. Bethell Whereabout those words of the Prophet are remarkable The Lord found Jacob in Bethell and there he spake vvith us With us saith the Prophet Hosea speaking of Israell and himself together now at that time Hos 12 4. The like testimonies may be observed also in other of the Prophets as in Amos 2 6 8 9 10 c. and 3 1 2. and 9 7. with 6 8 and 8 7. and Mich. 2 7. and 6 2 5. compared with Ier. 2 6. c. By all vvhich appeareth how the Prophets esteemed them stil to be the Lords people whom he brought out of Egypt and to be under his covenant c. 6. Moreover the land where Israell novv dwelt in Canaan was “ Hos 9 3 the Lords land like as was that of Iudah also Ioel 1 6 7. In respect whereof the land of other nations as of Assyria and the like was a polluted land whither to be driuen and there to dye was also threatned as a punishment Amos 7 17. vvhereas Israell was not yet driuen out of the Lords land and so had not yet a bill of divorement when Hoseah and Amos prophecied Hos 9 15. with ver 3. and Amos 7 and 8 chap. 7. Neither was the Lord yet departed from them nor they as yet cast of by him Hos 9 12 17. vvith 2 King 13 23. All which shevveth hovv they were still the Lords people and under the Lords covenant made with Abraham Isaac and Iacob as is expressely mentioned 2 King 13 23. how greatly therefore they erre vvho doe not in this behalf make other or better account of Israell in their defection then of the heathen nations c. Of which more hereafter 8. To the same purpose may be noted how the Lord blameth Israell for not observing * Amos 8 2 5 c. the New moones and Sabbaths as they should Which were ordinances of the church of God for vvhich the heathen nations are never blamed Which also were part of the partition vvall then standing betvveen the Iewes Gentiles and plainly sheweth how the Lord still accounted them for his church and people although they had now fallen into great backsliding from him 9. The like may be noted in that the Prophets rebuke Israell aswell as Iudah for making covenants with the Assyrians and Egyptians relying on them and seeking help at their hands not of the Lord in their distresse Ezech. 23 2 5 6. with ver 11.12 13. Also Hos 5 13. and 7 11. with Esa 30 1 7. and 31 1 8. Ier. 2 36. c. and with Deut. 7 1 2. c. 10. Also in that they reckon it among the sinnes of Israell that †Hos 5.7 and 7 8. they begate straunge children being mixed in mariage with the people of other natiōs Like as it is reckoned among the sinnes of the Israelites generally Judg. 3 5 6. with Psal 106 34 35. and of Iudah also particularly and is noted as a breach of the covenant among them Mal. 2 11. Ezra 9 and 10 cha Neh. 13.1 2 3.4 23 c. Which could not so haue ben to Israell as it was to Iudah had they not ben now still the people of God and under his covenant as Iudah vvas notwithstanding this and their other manifold iniquities so much and sharpely reproved by the Prophets Or doth God ever blame the nations or any persons that were not his people and under his covenant for mixing themselues in mariages covenants with other people for begetting strange children for seeking help at their hands c. So as these things also shevv Israell still to be the people and church of God to whom these lawes vvere giuen and of vvhom was required obedience thereunto for not marying and covenanting in such sort with the heathen of other nations together with the rest of the lawes of God Exod. 34 15 16. Deut. 7 1 6 c. with 1 King 11 1 2. and Hos 5 7. and 7 8. 11. And generally that * Hos 8.12 the Lord wrote unto them the great things of his law Which he shewed not to other nations as he did to Israell to whom he gaue his statutes and judgments Psal 103 7. and 147 19 20. with Deu. 4 5 8. 12. Also that †Amo. 2 6 7. the Name of God is said to be profaned by Israel aswel as by Iudah whō these men themselues I think wil not deny to be the church and people of God remayning then still under his covenant c. Amos 2 6 7. compared with Esa 52 5. and 63 19. Ezech. 36 20 23. 13. ‡ Hos 13 12 13. Yea Ephraim is acknowledged for “ a sonne though an unwise sonne being novv in defection And Israell is
forsake you Novv for a long season Israell hath ben vvithout the true God and vvithout a teaching Priest and without Lavv But vvhen they in their trouble did turne unto the Lord God of Israel and sought him he vvas found of them And in those dayes there vvas no peace to him that vvent out and to him that came in but great vexations vvere upon all the inhabitants of the countreyes And nation vvas destroyed of nation city of city for God did vex them vvith all adversitie Be strong therefore let not your hands be vveak for your vvork shal be revvarded 2 Chro. 15 2 7. Here the Prophet incourageth them in the work service of the Lord and exhorteth them to continue and goe forvvard vvith the reformation of Religion vvhich vvas already begunne whereof there is speach in the chapter going before vvhere it is said that * 2 Chron. 14 2 5. Asa did that vvhich vvas good and right in the eyes of the Lord his God For he took away the altars of the strange Gods and the high places and brake downe the images and cut down the groues and commanded Judah to seek the Lord God of their Fathers and to doe the Law and the commandement Also he took away out of al the cities of Iudah the bye places and the images and the kingdome was quiet before him Novv to incourage them to continevv this reformation so wel begun the Prophet useth divers reasons both in respect of things present and things to come and things already past and all of them in regard of the Lord himself his dealing vvith them according as they did or should walk vvith him Touching things present because the Lord had now â—hevved himself to be vvith them in giving theÌ„ deliverance from the Ethiopians and victorie over them vvhiles they vvere careful of reforming his vvorship For the time to come that if they sought the Lord putting trust in â—im and being carefull to vvorship him according to his vvord the Lord â—ould be found of them but if they should forsake him declining to false vvorâ—hip leaving of the reformation begun then he would forsake them leaue â—â—em in their daungers and miserie For the time past that Israel had ben a â—â—â—ng season without the true God and vvithout a teaching priest and vvithout law c. 〈◊〉 vvhich time no peace but much anguish and trouble had ben unto them Which â—hether it be understood of the tenne tribes of Israell or of Iudah or of 〈◊〉 Israel together as it is by ‡ Lavateâ— Strigelius Piscator c. in 2 Chro. 15. divers diversly applyed yet it commeth to â—â—ke purpose for the point in hand shewing how they neglected and left â—â—f the true vvorship of God and were then by the Lord punished divers â—aies If it be understood of the tenne tribes as vvell it may be then we may apply it to Ieroboams defection and the estate of things among them from that time to the daies of Asa here spoken off For novv they had left the Temple and true vvorship of God and follovved Ieroboams calues and so are said to be * See also more hereafter about the phrase of forsakeing the Lord c. p. 67 c. vvithout the true God Now likevvise they had left the Lords Priests that were of Aarons line set them up Priests of the lowest of the people and vvere vvithout a teaching priest not having true doctrine soundly taught nor yet regarding it and being vvithout the sacrificers of the Lord. Novv also they had left the Law of the Lord and follovved the commandement of the King and their owne inventions Hos 5.11 and 13.2 and so are said to be vvithout Lavv. And thus applying it to the ten tribes of Israel vve may well understand it of the defection of those times vvhen they left the true worship of God and follovved the calues at Dan and Bethel c. If it be understood of Judah as some apply it and the terme †By a Syneedoche Israell is sometimes put for Judah 2 Chron. 12.1.4.5.6 and 21.2 c. then it may be referred to the apostasie and false vvorship that had prevailed in Iudah since Rehoboams time in vvhose dayes Iudah is said to haue forsaken the Lord and his lavv and to haue built by places and images and groues c. 2 Chro. 12.1 2 5. vvith 1 King 14 21 24. The reformation vvhereof Asa had novv begun to make As at other times also after this the Lord complaineth of Iudah by the Prophet saying Can a maid forget her ornaments or a bride her attire yet my people haue forgotten me dayes vvithout number Ier. 2 32. If it be understood of all the tribes of Israell together as some also apply it and so the vvord Israell is often used then it may be referred to the defection and leaving of the true worship of God so often mentioned in the book of Iudges as where it is said that the childreÌ„ of Israel did evil in the sight of the Lord and forsook him served Baal and Ashtaroth c. Iud. 2 11 12 13 c. And here for the point in hand note that in the Scripture by forsaking the Lord is often meant the leaving of his true worship and service the follovving of idols and idolatrie c. As vvhen it is said that the children of Israell did evill in the sight of the Lord and forsook the Lord God of their Fathers there is further added this explication that they served Baalim and follovved other Gods of the Gods of the people that vvere round about them c. Iud. 2 11 12.13.19.20 So also Rehoboam king of Iudah and all Israell are said to forsake the Lord 2 Chr. 12 5. that is to forsake the lavv of the Lord 2 Chr. 12 1. and to transgresse against the Lord ver 2. provoking him to jelousy vvith their sinnes and building theÌ„ high places images groues c. 1 King 14 21 24. And thus the Lord long after again complaineth of Iudah by Ieremie saying My people haue committed tvvo evils they haue forsaken me the fountaine of living vvaters and hevved them out cisternes broken cisternes that can hold no vvater Ier. 2 13. going after Baalim ver 23 c. making cakes to the Queen of of Heauen powring out drink offrings to other Gods to provoke me to anger Ier. 7 18. and 44 16 19. And I vvill sette my judgments against them touching all their vvickednes vvho haue forsaken me and haue burnt incense unto other Gods and vvorshiped the vvork of their owne hands Jer. 1 16. And many the like throughout the Scriptures good to be observed thereabout As Iudg. 10.6 1 Sam. 8.8 and 12.10 1 King 9.9 and 11.33 and 18.18 2 King 21.21.22 and 22.17 2 Chro. 7.22 and 21.10.11 and 24.18.20.24 and 29.6 and 34.25 Esa 65.2 11. Jer. 5.7.19 and 9.13.14 and 16.11 c. Which maner of speach with
Kings of Assyria to be caryed thither To which purpose may be observed how a woman divorced or put avvay is termed one that is cast out or thrust forth to wit out of her husbands house Ezec. 44 22. Thus * Basting CoÌ„ment in Catechis quest 85. at the ende thereof some also think that excommunicates who are cast out of the church and so out of the house of God may after a sort be said for the time of their so abiding to haue a bil of divorce And all knovv that such are to be accounted members of the church though in sinne al the while their cause is a pleading til they be proceeded withall and cast out of the church that then also they are not to be esteemed as put out of the covenant of the Lord but from his house familie till they repent so as upon repentance they may and ought to be received againe into the Lords house and admitted to the churches communion as before And this without any nevv baptizing of them again which yet should be if they had beÌ„ put out of the covenant of the Lord. For baptisme is the signe of our entrance thereinto and the Lords seale of his so receiving admitting of us as circumcision vvas to the Iewes of old Likevvise vvhen Iudah was cast ou of the land and caryed away captiue to Babylon as God said to Ieremie concerning them †Ier. 15 1 Cast them out of my sight and let them goe forth and then after seuenty yeeres ‡ Ier. 29 10. Ezr. 1 1. c. according to Ieremies prophecie also returned again into the land they were not circumcised anevv neyther had the Lord put them out of his covenant though they had broken the Lords covenant themselues and were therefore thus chastised by him According as Ieremie in another place faith expressely “ Jer. 51 5. Israel hath not ben * ForsakeÌ„ as a widovv forsaken nor Iudah of his God of the Lord of hostes though their land was filled with sin against the Holy one of Israell Ier. 51.5 Which is the more to be observed considering the time vvhen Ieremie prophesied here spoken of before and the sundry things that here hee speaketh both of Iudah and Israell Jer. 50 4 5 17 18 19 20 33 34. and 51 5 19. with 10 16. and 3 6 25. Which being duly considered vvill meet with divers erroneous opinions that are conceived hereabout and vvill shew that the Lord vvas so far himself from breaking his covenant vvith them on his part as still from time to time he called them to repentance by his Prophets and by his corrections and chastisements and euen in this very thing when at the last he put theÌ„ out of his land avenged the quarrell of his covenant upon them as he had long before threatned by Moses against them Lev. 26 25. 5. Moreover in the ‡ Ier. 3 3. same verse heere cited by themselues Ieremie â—heweth that when for all the causes whereby backsliding Israel committed adulterie the Lord had put her away and giuen her a bill of divorce yet her trecherous sister Iudah feared not but played the harlot also so speaking of the idolatries of Iudah â—ery often and particularly both in this chapter and throughout his prophecy As vvhen he saith that †Jer. 3 3. she had an vvhores forehead and refused to be ashamed Yea that * ver 11. the Lord said unto him concerning her expressely The backsliding Israell hath iustified her self more then tretcherous Iudah Of vvhom also he testifieth that they forsook the Lord and burnt incense to other Gods worshipped the works of their owne hands Jer. 1 15 16. and 2 13 18. Saying to a stock Thou art my Father and to a stone Thou hast brought me forth v. 28. And according to the number of thy cityes are thy Gods O Iudah ver 29. Yea in the cityes of Iudah and in the streets of Ierusalem the children gather vvood and the Fathers kindle the fire the vvomen knead their dough to make cakes to the Queene of heauen to povvre out drink offrings to other Gods that they may provoke the Lord to anger Ier. 7 17 18. and 44 15 19. They haue forsaken me saith the Lord and haue estraunged this place and haue burnt incense in it unto other Gods vvhom neyther they nor their fathers haue knowen nor the Kings of Iudah and haue filled this place with the blood of innocents They haue built also the high places of Baal to burne their sonnes vvith fire for burnt offrings unto Baal vvhich I commanded not nor spake it neyther came it into my mynd Jer. 19 4 5. A conspiracie is found among the men of Iudah among the inhabitants of Ierusalem They are turned back to the iniquities of their forefathers vvhich refused to heare my vvords and theâ— went after other Gods to serue them the house of Israell and the house of Iudah haue broken my covenant which I made vvith their fathers Jer. 11 9 10. Shall vve novv therefore say of Judah as these men doe 〈◊〉 Israell that the Lord vvas not their God nor they his people that thâ—â— Lord brake the covenant on his part also vvith them that circumcisioâ— and the other ordinances of God reteyned in Iudah vvere not the Lord signes nor his seales of the forgiuenes of sinne but that they were in their use oâ— them false and deceitfull and no better then the ordinances of vvorship had among the heathen Then the Prophet ‘ Jer. 1 1 2 3 16. 2 2 28. Ieremie himself and “ Zeph. 1 â— 4. c. Zephaniâ— vvho prophesied at the same time against their corruptions * Esa 1 1 11 29 and 2 6 8. and 57 3 4 5. Esay all and †Mic. 1 1 5 9 13. 5 13 14. and 6 16. Micah who prophecied before against their idolatries and all th◠†Esa 8 16 17 18. and 66 5. Jer. 26 17-20 and 35 2. and 36 4 12 19. and 40 5 6 and 51 59 61. godly that vvere with them in those dayes members of that church had not the Lords signe of circumcision nor his seale of forgiuenes eâ— sinnes and of life eternall nor any other ordinances of God but such aâ— in their use vvere false and deceitfull and no better then the abominaâ—â—ons of the heathen Let him that readeth consider hovv ungodly and erroneous these opinions and assertions are 6. And obserue also how they shuffle together both Scriptures anâ— matters that are cleane differing one from another touching the poiâ—â—â— in question The other Scripture which here they cited before our oâ— 2 Chro. 15 3. vvas spoken ‡ 2 Chr. 15 1 2. 1 Chr 3 10. in Asaes time who was the †2 Chron. 12 16. and 14 1. third king froÌ„ Râ—hoboam in ‘ 2 Châ—on 10 chap. â— 1 Kin. 12. vvhose dayes the division was made by Ieroboam afâ—â—â— which
the transgressours of the covenant the Psalme then speaking in the person of the Lord sings it thus †Psal 89.28 34. My mercy will I keep for him for evermore and my covenant shal stand fast vvith him His seed also vvil I make to endure for ever and his throne as the dayes of heauen If his children forsake my Lavv and vvalk in my judgements If they “ Hebr. profane break my Statutes and keep not my Commandements Then vvill I visit their transgression with the rod and their iniquitie vvith stripes Neverthelesse my loving kindnes vvill I not utterly take from him nor suffer my faithfulâ—â—â— to faile My covenant vvill I not “ Hebr. profane break nor alter the thing that is gone out of my lippes c. Psal 89 28 34. c. Now how plainly these Scriptures lead us to obserue a double consideratioÌ„ of the Iewes people of God in cases of apostasie as I haue †Advert p. 59. 60. 61. c. other where in some particulars noted heretofore One in respect of theÌ„selues another in respect of the Lord One in respect of the covenaÌ„t which theâ—â— sinfully break on their part another in respect of the covenant which the Lord faythfully keepeth on his part One in respect of the covenant 〈◊〉 vvorks another in respect of the covenant of grace One in respect oâ— the truths favours of God still enjoyed among theÌ„ another in respect of their transgressions mixture of their ovvn inventions profanatâ—ons vvithall c. I wil not here further prosecute but leaue it to the consideratioÌ„ judgment of others Wishing al such as haue opposed or haâ— â—rejudice hereabout novv carefully to obserue and regard these things â—east othervvise they runne into errour upon errour more and more deâ—eiving and being deceived and so receiue from the Lord a just recomâ—ence of their obstinacie and opposition Hovv also some of the Scriptures aforesaid may vvithall haue reference to the calling againe of the Iewes now to come I vvill not here â—nter to speak thereof but will keep to the question in hand concerning â—he estate of Israell in defection from Ieroboams time forvvard so long â—s God let them remain in his land the land of Canaan the land of promise c. All which time both Israel and Iudah were stil by the Prophets â—alled and accounted the people of the Lord and haue such dueties required of them such reproofs and exhortations giuen them and such â—hings done for them and concerning them as belong particularly to such as are the church and covenanted people of God As I haue by sunâ—ry instances here before shewed out of the Prophets historie of the â—cripture which I need not againe to repeat P. 58. c. And hitherto concerning â—er 3 8. Touching Hos 2.2 The next Scripture here alledged is Hos 2.2 vvhich for sundry questions touching churches in apostasie may wel be observed so it be rightly done The vvords are these “ Hos 2 1 2 3 4 5. Say ye unto your brethren †That is my people Ammi and to your sisters * That is having obteyced mercy Ruhamah Plead vvith your mother plead †Or that shee is not for she is not my vvife nor I her â—usband ‡ Or that she put away let her therefore put avvay her vvhoredomes out of her sight and her adulteries from betvveen her brests Least I strip her naked and st her as in the day that she vvas borne and make her as a wildernes and set her like a drie land and slay her with thirst And I vvill not haue mercy upon her children for they be the children of whoredomes For their mother hath played the harlot she that conceived them hath done shamefully for she said I vvill goe after my lovers that giue me my bread my water my wooll and my flax myne oyle and my drink c. To finde out the meaning â—hereof the better let us consider both what vvent before and what followeth after in this Prophecie it self and vvhat further light other Scriptures compared herevvith will afford hereabout First therefore to begin vvith that vvhich goes before in this prophecy obserue and remember still the time when Hosea prophecied vvhich was †Hos 1 â— in the dayes of Vzziah â—otham Ahaz and Hezekiah kings of Iudah in the dayes of Ieroboam the sonne of â—oash king of Israel who was the thirteenth king after Ieroboam the sonne of Nebat that caused Israell to sinne Next mark hovv the Lord novv said to Hoseah the Prophet †Hos 1 â— Goe take thee a wife of whoredomes and children of whoredomes for the land of Israell hath committed great vvhoredome departing from the Lord And how the Prophet went and did it Hos 1.3 c. That this is a type of Israels estate in Hoseahs time none wil deny And that here Israell is expressely termed a vvife is evident though yet a wife of whoredomes in that their estate Novv the Lord then threatnerh for this spiritual whoredome of their idolatrie sinful iniquities to punish and cast theÌ„ avvay And this also to be done by degrees if any way they could be brought to repentance is declared by tipes of the children borne by this wife the harlot one after another Whereof the first vvas called †Hos 1 4. Jezreel according to the name of a town in Israel because the calamity now prophecied of Israel should begin wheÌ„ Zachariah the fourth froÌ„ Iehu should be slain by Shallum so the kingdome be taken away froÌ„ Iehues house for the slaughters that he made ‡ 2 Kin. 9. 10 ch before in Iezreel Hos 1 4 5. The accoÌ„plishment whereof see in 2 Kin. 15 8 12. And this fell out after the time of Ieroboam the sonne of Ioash the third from Iehu in whose dayes Hoseah began to prophecy as I noted before Hos 1 1. with 2 King 14 23 29. and 15 8. c. So this vvas not yet performed when Hoseah thus prophecied but it vvas then to come The second child vvhich vvas conceived borne by this wife was called ‡ Hos 1.6 Lo-ruhamah that is not having obteyned mercy noting that calamity which came upon Israell vvhen in the dayes of Pekah king of Israell Tiglath Pileser King of Assyria came and wasted the countrey beyond Iordan carying avvay the Rubenites Gadites half tribe of Manasseh 1 Chron. 5 26. and took Iion and Abel-beth-maachah and Ianoah Kedesh and Hazor and Gilead and Galile all the land of Naphtali and caried them captiue to Assyria 2 King 15 29. with Hos 1 6. And this also vvas then to come vvhen Hoseah thus prophecied The third child borne by this vvife vvas called * Hos 1 9. Lo-ammi that is not my people noting the third great calamitie which came in the dayes of Hoseah the last king of Israel when the whole kingdome of the tenne
20 and 23 chap. I could moreover out of this chapter it self compare vvith †Hos 2.2 vvith v. 13 16. this verse that vvhich is vvritten in the 13 16 verses follovving vvhere it is said I wil visit upon her the dayes of Baalim c. Hos 2 13. And it shal be at that day sayth the Lord that thou shalt 〈◊〉 me Isht and shalt call me no more Baali For I will take away the names of Baalim out of her mouth and they shall no more be remembred by their name Hos 2 16 17. so comparing these together leaue it to the Reader to consider whether the meaning here may not be this agreeable to some things aforesaid Plead vvith your mother that she is not Ishti my vvife and that I am not Isha her husband because she calleth me not Ishi my husband that is doeth not vvorship me synceerly vvithout mixture of Idolatry as she should and as I her husband haue appointed her to doe but calleth me Baali my Lord that is * Like as novv the Papists vvorship God in by their images c. worshippeth me as her Lord or husband in and by Baal and such like Idols c From vvhich hovv ever she vvill not be dravvn vvhiles she remayneth iâ— this estate yet I shall hereafter cause her to leaue it and to cleaue unto me and serue me in sincerity when I shall by corrections and by my vvord and spirit bring her to repentance and amendement Hos 2 2. vviâ—â— ver 13 16. c. Where note that the vvord Baali is in it self †â—xo 21 3 Deâ— 24.4 2 〈◊〉 21 26 vvhere â—â—th Joâ— and Baal is â—sed to note out the 〈◊〉 and 〈◊〉 3â— 23 〈◊〉 8. a good terme signifying my Lord or my husband but because it vvas a vvord not kepâ— peculiar to husbands but made common to Idols unto vvhich it vvas applie I and abused in Idolatrie therefore vvould not the Lord so be called nor so be vvorshipped vvith a mixt and adulterate kind of service and â—orship c. Neyther doeth the Lord blame punish this onely in Isâ—â—ell but in Iudah also and all the tribes together who vvere likevvise â—uilty of the same transgression of vvorshipping Baal as Israell was As â—ay be seen throughout the Scriptures Iud. 2 13. and 8 33. 2 King 21 3. â— Chron. 24 7. and 28 2. Ier. 2 2 8 23. and 7 9. and 9 14. and 11 13 17. and 19 5. â—â—d 23 13 27. and 32 29 35. Zeph. 1 4. Of these things as I said I could inâ—â—st but I vvill proceed to other things following in this Prophecie And here first obserue †Hos 3 ch the next chapter therein the very next proâ—hecie of Hoseah following after the other aforesaid Where the Lord â—ovv again giving another type said unto him * v. 1 c. Goe yet loue a vvoman beâ—â—ved of her †Or husband as it is traÌ„slated Ier. 3 20. friend yet an adulteresse according to the loue of the Lord tovvard the â—â—ildren of Israell who look to other Gods and loue flagons of vvine c. Where eveâ—â— sentence of the prophecie is a convictioÌ„ of their manifold errors The â—ord had before said to Hoseah “ Hos 1 2 c. Goe take a wife of vvhoredomes c. ch 1. 〈◊〉 2. Now after that vvhereof he spake both in the first second chapter he saith unto him again Goe yet notvvithstanding that thou hast done before in taking a vvife of vvhoredomes c. Goe yet I say and loue a vvoâ—â—n beloved of her husband yet an adulteresse c. And vvho novv is typed out by this vvoman The Lord himself shevveth it is the children of Israell And vvho is this friend or husband that loveth this vvoman He saith expressely â—â—s the Lord that loveth the children of Israel What also is this vvomans adulterie He shevveth it likevvise as plainly to be Israels looking to other Gods and loving flagons of wine that is intentiuely vvorshipping idols delightfully frequenting †Exo. 32 5 6. vvith 1 Cor. 10 7. Num. 25 2. vvith Psal 106 28. the banketting feasts that vvere kept in honour of those their Idols And hovv very evident novv are all these particulars If then the Prophet did in deed meane before that Israell being yet 〈◊〉 the land of Canaan was not any way to be esteemed the Lords vvife â—â—r he her husband hovv then saith he here that she is yet beloved of â—â—e Lord being an idolatresse as the woman that is loved of her husband â—â—â—ing an adulteresse May we think that the Prophet contradicteth himâ—â—â—f as these men usually doe theÌ„selues God forbid Or doeth this type â—â—ntradict the former where she is called ‡ Hos 1 2. a vvife of whoredomes Or doth 〈◊〉 contradict the Prophet Ieremie vvho also speaking of Israels idolaâ—â—us defection from the Lord saith thus †Jer. 3 20 Surely as a wife tretcherously deâ—â—â—teth from her †Hebr. frend husband so haue you dealt tretcherously with me O house of Israel 〈◊〉 the Lord. Jer. 3 20. Why also doth the Prophet in this same chapter when again he threatâ—th their exile speak of it in the time to come saying ‡ Hos 3 4. The children of Isâ—â—â— shall abide many daies without a King and vvithout a prince and vvithout a sacriâ—â—â—â— and vvithout an image and vvithout an Ephod and vvithout Teraphim c. Why â—â—th he not in the present time The children of Israel doe novv sit without a 〈◊〉 and vvithout a sacrifice c. but that novv he denounced what vvas yet â—â—come did not declare what vvas upon them already in this behalf 〈◊〉 as yet they had their king and their sacrifices statutes and Teraâ—â—m c. and so had yet in their ovvne land among themselues the face of a church and common vvealth though adulterate and corrupt Hos 3 4. vvith 1 1. and 9 3. and 2 King 14 23.24 and 15 8 9 17 18 24 27 28. and 17.1 2. Yea * Zachariah Shallum Menahem Pekachiah Pekah Hoshea six kings reigned in Israel after Ieroboam the sonne of Ioash in vvhose dayes Hoseah prophecied Hos 1 1. vvith 2 King 14 29. and 15 8. 13 16 23 27 30. But the time vvas now a comming as here he threatneth vvhen they should be †Hos 9 3.12 15 17. driuen out of the Lords land house and presence and be “ Esa 7 8. so broken as they should not novv be a people but †Hos 3 4. cease to haue their owne politie and kingdome as hitherto they had enjoyed it in their ovvne land Which accordingly came to passe afterward 2 King 17 ch Finally note here by this occasion whether the latter part of the third verse of this chapter may not be translated thus Thou shalt not be for an other man neyther also vvill I be for thee or vvith thee †â—â—dler 〈…〉
dayes of Ahaz as Hoseah also did he limiteth the time expressely from that day forward saying Within threescore and fiue yeres shall Ephraim be broken that it be not a people Esa 7 1 8. with Hos 1 1 9. and 3 4. and with Deut. 32 21. So yet then it was not done Which Hoseah also often shewed both by the types before spoken off more expressely when speaking of Israel he saith in plain termes speaking of the time yet to come †Hos 9 17. My God will cast them avvay because they did not hearken unto him and they shall be wanderers among the nations Where there is a denunciation of exile rejecting of them by the Lord as had ben before in the first second and third chapters of this Prophecy So plainly signifying that as yet it vvas not done seing that yet they were not cast away by the Lord nor made wanderers among the nations but were yet still dwelling in the Lords land vvhere and when Hoseah thus prophecyed unto them Which is made evident yet further vvhen the Prophet in the same chapter threatneth also for time to come saying †Hos 9 3. They shall not dwell in the Lords land but Ephraim shall returne to Egypt and they shall eat uncleane things in Assyria c. And †ver 12. Woe unto them vvhen I depart from them And moreover again ‡ ver 15. For the vvickednes of their doings I vvill driue them out of myne house I wil loue them no more So then hitherto the Lord had loved them and was not departed from them but shewed compassion upon them and kept them in his ovvn land as in his house and presence had not yet driuen them from thence to be vvanderers in other lands c. Which when the Lord afterward brought upon them then was the bill of divorce giuen whereof ‡ Ier. 3 8. Ieremie speaketh vvhich was also thus foretold by Hoseah and the other Prophets as is aforesaid But what is this to the point of the question in hand vvhich is not touching the condition aftervvard but concerning their circumcision estate from the time af Ieroboams apostasie whiles they were yet in the kind as in the Lords house and presence and so in deed before the bill of divorce was giuen them and they cast out of the Lords house and presence In vvhich time how graciously the Lord dealt with them and respected his covenant towards thē how the Prophets esteemed them and dealt vvith them as vvith the people of God the Scripture every where shevveth as we haue here before specified Which how these men vvill ever make to accord vvith their assertions let the time manifest and such as are judicious obserue And novv that I am here speaking of the Prophets I could also note out of Ezekiel how the Lord bade him lye on his side Ezec. 4 4 5 6. and beare the iniquitie of Israell three hundred and ninety dayes that is reckning a day for a yere 390 yeres the Lord so noting out his long sufferance and bearing with his people notwithstanding their idolatrie before he cast them off Ezec. 4 4 5 6. But hovv should this be verifyed if the Lord himself brake covenant with them and cast them off vvhen they fell into Idolatry vvith Ieroboam the sonne of Nebat Nay seeing these yeres of Gods long sufferance began with Ieroboams reigne and falling into apostasie as ‘ Mr. Brought Consent of Scripture some reckon them or about the seuen and tvventieth yere of Salomons reigne when he declined to idolatrie 1 Kin. 11.4 as †M. Junius annot Ezec. 4 4 5. others think and ended with the last captivitie and carying avvay of the Iewes by Nebuchadnezer this doth directly confirme the particulars vvhich I haue here before alledged against the objections aforesaid Besides that this same Prophet ‘ Ezec. 16 and 23 ch othervvhere sheweth as I haue noted ‡ Pag. 74 c. here before that Iudah by her idolatrie and iniquitie justified her sister Israel So as if by their idolatrie the covenant vvas also broken on Gods part and circumcision among them become a lying signe and detestable sacrament then must it likewise be in Iudah And vvhere then was the Church of God and his ordinance of circumcision if it was neyther with Israell nor Iudah But Ieremy saith that Israel was not forsaken nor Iudah of his God of the Lord of hosts though their land was filled with sinne against the holy one of Israel And Hoseah no doubt contradicteth not the other Prophets So as then vve must still remember to distinguish betvveene the breach of the covenant on the peoples part together with the speaches of the Prophets that are spoken in that respect and between the breaking regarding of the covenant on the Lords part and the things spoken by the Prophets in that behalf When Israell played the harlot and brake the covenant on their part yet the Lord bare vvith them a long time shewed compassion upon them respecting the covenant on his owne part which he in mercy had made with thē as novv we haue seen out of the historie Prophets aforesaid It is also a commō thing vvith the Prophets to speak of things to come as if they vvere already done because of the certainty of the fulfilling of them accordingly As when Hoseah saith ‡ Hos 8 8. Israell is swallowed up now †Meaning they shall be As the Translations haue it usually they haue ben or are among the Gentiles as a vessell wherein is no pleasure vvhen as yet they dwelt in the Lords land uncast out from thence as he shevveth in the next chapter and throughout his prophecie Hos 9 3 11 12 13 c. Hoseah moreover was one of the last Prophets that prophecyed to Israell before their finall captivitie and continued prophecying from the dayes of Vzziah unto the raigne of Hezekiah in the sixt yere of whose raigne Israell vvas captived by Salmanassar king of Assyria So he might now vvell speak of things as already done which vvere so shortly certainly to be fulfilled And namely of the things signified by the children aforesaid succeding one after another Jezreel Lo-ruchamah Lo-ammi With the last vvhereof Lo-ammi not my people may that also agree that she is not my wife nor I her husband Hos 2 2. with 1 9. Yet himself that in the first chapter thus foresheweth their estate by the child named Lo-ammi not my people doth notvvithstanding afterward stil cal thē Ammi my people throughout his Prophecie so teaching us hovv to esteem to them until that was performed in deed vvhich was thus foreshevved in figure And again the Lord that by the Prophet saith in the second Chapter Plead with your mother that she is not my wife nor I her husband doth aftervvard in the third chapter say to the same Prophet Goe yet loue a woman beloved of her
thou hast a name that thou livest and art dead Rev. 3 1. Should we novv infer hereupon as this man here doth upon the like phrase in the Prophets touching Israell that therefore baptisme and the other ordinances of God had in the church of Sardis vvere but in shew reteyned therein and could not be unto them the signes and seales of forgiuenes of sinnes and of life eternall and therefore vvere in their use of them false and deceitful as vvere the ordinances as he saith of God reteined among the Gentiles Would any man of heart and understanding endure such blasphemie Saith not the Scripture that the church of Sardis vvas one of the seuen golden candlesticks shewed unto Iohn And doth not Christ our Lord who hath the seuen spirits of God vvhose eyes are as a flame of fire accordingly approue it so to be Rev. 1 4 11 12 13 14 20. with 3 1 c. Far rather will I with Christ his Apostle esteem it to be dead in some respect yet acknowledge it a golden Candlestick and true Church of God in other respect then gather such maner of consequences as this man usually doth upon any such phrases that he meteth vvithall And this is the more to be mynded touching this doctrine of his because himself in the same treatise affirmeth that ‘ Animad pag. 103. our reasons from Israell are impertinent to the estate of Rome there spoken off but might vvell serue for the times vvherein Iohn lived vvhen the true †Rev. 2 and 3 cha Churches vvere many of them apostate Where also he citeth in the margent Rev. 2 and 3 chapters and so this Church of Sardis for one Where I might note againe his contradicting of himself and his manifold errors in divers respects if I vvould here stand thereupon For if the estate of apostate Israell may vvel serue the times of Iohn when the true churches spoken off in the Revelation ch 2 and 3. vvere many of them apostate then it cannot be that the estate and ordinances of God had in Israell should be such as ‡ Animad p. 70 c. in this other place and throughout his treatise he would beare us in hand Thē also should Israel be a true church though in apostasie as here himself calleth those churches in the Revelation apostate and yet true churches Which by vvord and vvriting othervvhere he still oppugneth That vvhich concerneth the church of Rome may be touched othervvhere In the meane time we haue now ynough from these men themselues seeing the church of Sardis vvhich they say was apostate and Christ saith vvas dead is by themselues acknowledged to be a true church by the Scriptures approved for a golden candlestick So al their pretences and oppositions vanish into smoke Secondly for the place of Hoseah it self if it be understood as by putting a vvord to the text here they expound it of death in sinne yet let it be vvell considered vvhether it will therefore follow that circumcision now in Israel was not the Lords signe his seale of forgiuenes of sinne but a false and deceitfull signe in their use thereof and no better then the ordinances of the heathen The Scripture sheweth how vvhen one being called of Christ to follow him requested saying ‘ Luke 9 59 60. Lord suffer me first to goe and bury my father Christ said unto him again Let the dead bury the dead but goe thou and preach the kingdome of God meaning Let the dead spiritually bury those that are dead bodily Shall we novv therefore hereupon gather that the circumcision then had among the Iewes vvas a false deceitful signe in their use thereof and not the Lords seale of forgiuenes of sinne and eternall life Also vvhen Paul speaking of widovves in the Church saith “ 1 Tim. 1 3 5 6. Honour widowes that are vvidowes in deed c. Now she that is a widow in deed and desolate trusteth in God and continueth in supplications prayers night and day But she that liveth in pleasure is dead while she liveth Meaning she that liveth the naturall life but is dead vvith spiritual death May we now infer hereupon that the baptisme had in the church of Ephesus where Timothee thus vvritten unto “ 1 Tim. 1 3. now was or in any other of the Primitiue churches wherein such widowes were was not the Lords signe of the remission of sinnes and eternall life but a lying execrable signe in their use thereof and no better then the heathens baptisme or other observations of theirs Shall the infidelitie of man make Gods trueth of none effect Shall not God be true though men be lyars Shal not his signes seales still be his true and holy ordinances though eyther Churches generally or some particular persons that enjoy them walk unworthy of them abuse and corrupt both them and themselues If some among this people that write shus yea if the Congregation it self vvherof these men themselues are should be dead in sinne having * Rom. 16.17 Gal. 5 19 20. Heb. 10 25 Iude v. 19. offended scandalously divided themselues from the church whereof they vvere as †Arrow against idolatrie p. 4 71. c. they acknovvledge that Israell did from Iudah notwithstanding all their pretences to the contrary will they therefore yeeld that the baptisme had among them is not the Lords ordinance nor his signe seale of forgiuenes of sinne and of eternall life but a lying and deceitfull signe in their use thereof and no better then the heathens ordinances Or if some in any Churches euen in the best at this day be found dead in their sinnes will they therefore infer such consequences about the baptisme other ordinances of God had among them that they are not the Lords signes and seales but lying deceitfull in their use thereof The vvord of God it self is by some made unto themselues the savour of death unto death Is it not therefore in the Lords ordinance the savour of life unto life 2 Cor. 2 14 15 16. So likevvise is it with the Lords supper as the Apostle shevveth 1 Cor. 11 18 34. Yet may vve not therefore gather such consequences thereupon as these men doe about the question in hand Thirdly their exposition of the place aforesaid being admitted it was then that Israell became dead in sinne when they offended in Baal But the vvorship of Baal in the ten tribes vvas first instituted by Achab. 1 Kin. 16. 31 32 33. And Ahab was the seuenth king of Israell and reigned about threescore yeeres after Ieroboam the sonne of Nebat that set up the Calues caused Israell to sinne 1 King 12 16 chap. And there was great difference betweene Ieroboams calues and Baals idolatrie as appeareth both by Eliahs historie vvho ‘ 1 Kin. 18 18. c. directly earnestly set himself against the Prophets of Baal in Ahabs time that first brought them into Israell
baptismes and other ordinances of the Pagans Or think they that a lying deceitfull signe which is no better then the ordinances of the heathens can be the Lords true signe holy seale of forgiuenes of sinnes and of life eternall Or that the Lords signe and seale of forgiuenes of sinnes can be false and decetfull as be the ordinances of the heathens Let them consider these things in their heart take better heed to their vvaies and assertions hereafter Lastly to omit other things heretofore observed in this Prophet if they had but looked eyther to the things here going a litle before or to ordinances had among them See also Jer. 50 17 18. c. was but as the Gentiles Or doe these men novv judge righter of their estate then the Prophets did then Or shall we beleeue them rather then the Prophets of the Lord Far be it frō us If any except that these things here spoken by Micah may be applyed and so are by †Piscator c. some to Ierusalem and Iudah I deny it not though †Danaeus in ver 16. c. some also think that they were then applyed to Israell properly But this hindreth not but in some respect furthereth the matter against these men seeing that this Prophet prophecying “ Micah 1 1. both against Samaria in Israel and Jurusalem in Iudah joyneth them both in like transgressions of idolatrie oppression contempt of the word of God taught by the Prophets loue of false Prophets and their dawbing c. Mica 1 5 13. and 2 and 3 chap. and 5 12 13 14. And in this same chapter vvhereof we speak mentioneth in particular ‘ Mic. 6 16 the keeping of the statutes of Omri and all the works of the house of Ahab and walking in their counsels c. Novv both Omri and Ahab vvere kings of Israell and of the worst of them the one making statutes for maintenance of the idolatrie received and the other bringing in moreover the worship of Baal as vvas noted ‡ Mic. 1 5 13. and 5 12 13 14. with 6 16 here before So as whether the things aforesaid be applyed to Israell or to Iudah †P. 89 90 in whom the transgressions of Israell were found it will come much to a like ende touching the point in controversie for eyther or both of them now still to be the Lords people to whom “ Mic. 6 2 5. the things aforesaid vvere applyed by the Prophet Micah and many the like by other of the Prophets also as by divers instances hath ben shevved before Pag. 58 c And thus much touching this objection and the Scriptures aforesaid here alledged OBIECTION V. But †M. Aiu Animadv p. 81 82 91. things are named in Scripture sometime as they haue ben before though they be not so stil as ‘ 1 Sā 30 5. Abigail is called the wife of Nabal though he were then dead and she maried to David “ Mat. 1 6 Salomon was begotten of Vriahs wife whereas she was then Davids so Iesus was †Mat. 26 6. in the house of Simon the Leper so named because he had ben a Leper Thus Israell were called Gods people for that he had ben their ‘ Hos 2 7. first husband though in their apostasie they were “ Ho. 1 9. 2 2. not his people nor his wife Secondly they were so called in respect of their profession that they would be so esteemed and named though in deed they were †2 Chron. 25 3. vvithout the true God As ‘ Mic. 2 7 8 O thou that art named the house of Iacob c. but he that was yesterday my people is risen up for an enemy Thirdly they were called Gods people in respect of their calling againe unto him his covenant afterward though for the present they were none of his As “ Hos 2 18 19 In that day I vvill marry thee Israell unto me for ever †ver 20. I vvill euen marry thee unto me in faith and thou shalt knovve the Lord and ‘ ver 23. I vvill haue pittie on her that vvas not pittied and vvill say to them vvhich vvere not my people thou art my people and they shall say thou art my God And thus the Gentiles were called Christs Sheep because they should after be brought into his fold Ioh. 10 16. and God had much people in Corinth a heathenish city Act. 18 10. 1 Cor. 12 2. and the Iewes to this day are Gods people and beloved not for their present state which is cursed but for the promise that they shall hereafter be graffed againe into Christ. Rom. 11.11.20.23.25.26 and 9.4 with Esa 59 20.21 Ezech. 34 23 30. Hos 3.5 ANSWER Will these men still darken counsell by words vvithout knowledge vvill they never make an end of multiplying their shifts and evasions errours and false doctrines abuse of the Word and Scriptures of God c. SHIFTS AND EVASIONS For shifts besides the other spoken off before note these also here 1. That he saith things are named in Scripture sometime Shift◠as they haue ben before c. What then Are they therefore alwaies so named Or is it so therefore in the Scriptures which we alledge about the question in hand If I again should say that things are named in Scripture sometime as they are in deed and in trueth and not onely as they haue ben or shal be And that the Iewes are in the Scripture sometime called the people of God because they vvere so in deed being his Church and under his covenant vvil he novv therefore graunt that so it is in the places alledged about the point in question 2. He passeth by ‘ Advertis p. 59. answereth not the Scriptures which †I cited hereabout namely 2 King 9 6. and 13 23. 2 Chron. 30 6 9. Hos 4 6 12. and 5 4. and 14 2. Amos 7 15. and 8 2. c. Which are so very evident against them besides many other †Here before p. 59. c. novv moreover alledged as if they had but offred to handle them all vvould soone haue perceived they could finde no answer thereunto 3. Also in the Scriptures which himself citeth he passeth by the consideration of that which went before and vvhich followeth after yea and sometimes of that which is in the same verse that he alledgeth so making his pretences to haue the more colour Hos 1 9. and 2 2 7. Mica 2 7 8 c. though in the tryall thereof they proue to haue the lesse substance as may appeare by that which hath ben and yet is further to be spoken of his abuse of the Scriptures And note this the more in his dealing against us because in other matters and treatises vvhere he hath a good cause in hand he knoweth useth to deale better and otherwise 4. He shuffles together the times and estates of Israell spoken off
effect thereof for working in them repentance to returne to the Lord their first husband vvhose true worship they had left to follovv Idols and from vvhich idolatrie they would not be drawne by any admonition forbearance or correction till the Lord cast them off and droue them out of his land as by that * Chap. 1 3 c. compared with ch 2. vvhich goeth before follovveth after in this prophecy may appeare whereas our question is of their estate whiles yet they vvere in the land and vvhiles for their apostasie the Lord vvas still admonishing them with long forbearance correcting and punishing them sundry vvayes from time to time And so this Scripture is not unto the point of the question in hand Yet notvvithstanding by this occasion note novv also the Chaldee paraprase hereupon vvhich expounds it thus ‘ Chald. paraphr in Hos 2. Therefore behold I will break off thy way as if some should hedge it up with thornes and I will shut it up as if some should shut it up with a wall that she shall not find her paths She shall in deed follow after peace with the peoples that they may be her friends but she shall not obteyn them and she shall seek help but she shall not find it then shall she say with her self I will goe and returne to the worship of my former Lord For it was better with me when I worshipped him then now I will not worship idols hereafter Where it may be observed how this paraphrase expounds the forsaking or returning to the Lord of forsaking or returning to the true warship of God Which is also usuall throughout that paraphrase The observation vvhereof vvil giue great light to the understanding of many Scriptures and clearing of sundry questions And these things this man himself knoweth very wel can giue light from thence othervvhere in such places and matters vvhere his own errors and opinions are not convinced thereby as his other †M. Ain Annot. on Gen. Exod. Psal c. better writings sufficiently manifest Touching Hos 1.9 The next Scripture is Hos 1 9. vvhich being duely observed will also proue to be against himself Hos 1.9 Whereabout I must repeat some things noted here “ Pag. 77 c. before For touching this matter it is still to be remembred that this prophet prophecyed in the dayes of Ieroboam the sonne of Ioash Iehues great grandchild vvho was the thirteenth king of Israel froÌ„ Ieroboam the sonne of Nebat that caused Israell to sinne Now all that time he foreshewed how Gomer vvhich is Israell should bring forth three children the first the Prophet should cal * Hos 1 4. Jezreel noting the taking away of the kingdome of Israell from the house of Iehu for the blood shed by him in the valley of Iezreell The accomplishment vvhereof came afterward to passe in the daies of Zachariah vvho vvas of Iehues posteritie and the fourth king after him as was now foretold in his fathers dayes For vvhich see 2 King 15 8 9. 10. c. The second child the Prophet should call “ Hos 1 6. Lo-ruhamah not obteyning mercy noting the calamitie that should yet further come upon Israell vvhen they not obteyning mercy should be delivered into the hands of Tiglath-Pileser king of Assyria and a great part of them be caried away captiue as came to passe aftervvard in the dayes of Pekah the eightenth king of Israell from Ieroboam the first 2 King 15 27 28 29. and 1 Chron. 5 25 26. The third child the Prophet should call ‡ Hos 1 9. Lo-ammi not my people noting yet farre greater miserie vvhich should come upon Israell vvhen they should be cast out of the Lords land and wander among the nations as other people who had before ben the Lords people and he their God that had hitherto kept them in his land as his people in his ovvn house and presence but now would cast them off and scatter them among the Gentiles As came to passe in the dayes off Hoseah the last king of Israell about two hundred and fourty yeares from Israels falling into apostasie when they â—â—â—sined divided themselues from Iudah in the dayes of Ieroboam the sonne of Nebat that caused Israell to sinne 2 King 17 1 6. c. And so †Hos 1 9. this Scripture also is not to the point in hand our question being concerning the estate of Israel whiles yet they were in the land all the yeres and kings dayes aforesaid untill the child †Not my people Lo-ammi now spoken off was borne and they came to the estate signified by this name not to be the people of the Lord nor to haue him to be their God to defend help and deliver them as formerly he had done Whereabout I haue treated more largely †P. 78 c before and needed not now again to haue handled this matter though thus briefly but that here he alledgeth this Scripture in particular and shuffleth together the divers times and estates of Israell vvhich are carefully to be distinguished for the right understanding of the Scriptures and better fynding out of the trueth in the things aforesaid And here again it shall not be amisse to note hovv the Chaldee paraphrase expoundeth speaketh of these things as followeth “ Jonathae Chald. paeraphr in Hose 1 2 9. The Lord said unto Hoseah Goe declare a prophecy against the inhabitants of the city giuen to adulterie which heap sinnes upon sinnes For now †Note this a long time haue the inhabitants of this city goâ—e a whoring forsaking * N. B. the worship of the Lord. 3. He went therefore and prophecied against them that if they did returne they should be forgiuen but if not that as the leaues of the figge tree fade so they should fade away But they committed evil deeds more excedingly 4. Therefore the Lord said unto him Giue them this name Dispersed For after a litle while I will shew that I remember the blood of the idolaters which Iehu shed in Iezreell who in deed flewe them because they were worshippers of Baal but Iehu himself his children again went astray after the calues of Bethell Wherefore I will impute that blood as innocent blood unto the posteritie of Iehu and will taâ—e away the kingdome from the familie of Israell 5. At that time also will I break the strength of the warriours of Israell in the valley of Iezreel 6. But they did evill works more and more Then the Lord said unto him Giue them this name that they are not beloved because of their works For I wil not be brought hereafter again to loue the children of Israell Yet if they repent I will surely forgiue them 7. And I will loue the family of Iudah and will deliver them by the word of the Lord their God But they shall not be delivered by bow or sword or men of warre
vvhich they were punished Zeph. 1 3 chap. And many the like still are found in other churches from time to time vvho notvvithstanding are to be accounted the people of God and members of the churches of God vvhiles they so remayne though yet they walk unvvorthy of that estate and favour of God For vvhich also see Mal. 1 6 7 8 c. Thirdly if it vvere true as this man here pleadeth that Israell novv vvas not Gods people but onely so called in respect of their owne profession that they vvould be so esteemed and named then should the mayne force of the Prophets reproof be weakned and the finne both of the people and governours of Israell be far lesse and of another sort and nature then it was in deed and in truth As namely vvhen the Lord speaking by the Prophet saith †Mic. 2 8. Euen of late or yesterday my people is risen up as an enemie And in the next verse †ver 9. The women of my people haue ye cast out from their pleasant houses And in the next chapter “ Mic. 3 1 2 3. Heare I pray you O heads of Iacob and ye princes of the house of Israell is it not for you to know judgment vvho hate the good and loue the evill who also eat the flesh of my people c. And againe * ver 5. Thus saith the Lord concerning the Prophets ‡ or that deceiue my people that make my people erre that bite vvith their teeth and cry Peace c. In vvhich places and the like any may perceiue that both the Lords reproofs and Israels sinnes are the greater because they were the Lords people that did these things unto vvhom they vvere done Where upon one vvriting hereabout observeth and urgeth it as a point of speciall waight in this sort * Calvin in Mic. 3 5. vvith v. 1 3. The indignitie is increased seeing this injurie is done to the people of God If the Assyrians or Ethiopians or Egyptians had ben spoyled of their princes this had ben more tollerable but whenas the people of God it self is so cruelly devoured this is lesse sufferable So where the people of God is deceived and the trueth is turned into a lye this sacriledge is more detestable This therefore is the reason vvhy he saith They which deceiue my people This people is holy unto me for I haue chosen them to my self when therefore it is corrupted with fraud and deceit is not euen myne own majestie after a sort violated is not my soverainty diminished Now therefore we perceiue why the Prophet saith They deceiue my people In deed it is sure that the Iewes were worthy to be so deceived Deut. 13. as God also otherwhere saith that he maketh tryall what the people is whensoever he suffereth false prophets among them This therefore was a just recompense that then Sathan had liberty giuen to pervert sound doctrine among the people And none is ever deceived but willingly and of their owne accord Although many seem to be drawen to destruction through their owne simplicity yet alvvayes there is some hypocrisy withall But this doth not lessen the fault in the false teachers if the people deserue such punishment Therefore the Prophet doth nevertheles proceed in his reproof and saith that this was the people of God How truly by adoption Although the Iewes therfore caried themselues unworthy of so great honour yet God accounteth them among his people that he may punish in false teachers the wickednes which now he accuseth in them Hitherto M. Calvin in his Commentarie on Mic. 3 5. Novv how contrary doctrine and hovv false the Teacher with vvhom we haue to deale publisheth hereabout I wish both himself and his follovvers well to obserue vvith the consequences thereof And vvhat if another or himself would except in like sort touching Iudah as he doeth touching Israell vvhen we alledge the like concerning them out of Ieremie the Prophet vvhere speaking of the Priests and Prophets false dealing he sayth †Ier. 6 14. 8 11. They haue healed the hurt of the daughter of my people sleightly saying Peace peace when there is no peace If novv another should say that Iudah was called the people of God in respect of their profession that they would be so esteemed and named though in deed they were not so and vvould also plead it the more because they had now * Not relying upon him and worshiping him according to his word forsaken the true God †Ier. 2 13 with v. 2. the fountain of living waters and hewed them out cisternes broken cisternes that could hold no water and so inferre that neyther Israell nor Iudah vvas now the people of God Where then may we think vvas the Church of God in those dayes and where was the Lords ordinance of circumcision to be had Hovv greatly also should they by this meanes weaken the Prophets reproofs lessen the sinnes of that people if they vvere not in deed the people of God as hath ben sayd Fourthly according to their assertion they might also tell us that those whom Micah in the next chapter calleth “ Mic 3 1 9. the heads of Jacob and the princes of the house of Israell vvere not so in deed but onely in their owne perswasion and profession and thus might pervert any termes and phrases of the Scripture at their pleasure They might haue observed also touching one of the verses here alledged how the nevv Translation in our toungue hath it thus Euen of late my people is risen up as an enemie and hovv it followeth presently in the next verse The women of my people haue ye cast out from their pleasant houses c. The observation vvherof might haue dravven them to a further consideration hereabout Specially being compared with the use of the same terme in the other places mentioned Mic. 3 1 3 5. and in 6 2 3 c. But his vvoonted passing over of some places and perverting of other not regarding what goeth before or follovveth after and so laying some words together as may seem best to serue his turne and using any pretences he can for the more colour thereabout these things I leaue to be considered by the judicious readers that are able and carefull to obserue them And novv onely for a conclusion of this point I vvill note here the exposition of the Chaldee paraphrase * Chal. paraphr in Mic. 2 7 8. in the verses here cited by himself which after the interpretation of the sixt verse thus Prophecy not at all neyther teach this people seeing they endure not to be bovved expoundeth the 7 and 8 verses after this maner Is it thus right say the children or posterity of Jacob Should the word of the Lord be made voyd Are these his works Are not al my sayings right that which I said should come to passe haue I brought it to passe on them that vvalk aright
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
Zedekiah and the other Ievves that remayned at Ierusalem called naughty figges for whoÌ„ greater punishment was reserved Ier. 24 1 2 3 5 c. Also Zedechiah is Iechoniahs uncle 2 Kin. 24 17. and his sonne 1 Chro. 3 16. and his brother 2 Chron. 36 10. in divers respects The place of the holy city is called profane Ezec. 48 15. and 42 20. yet the name of the city is The Lord is there Ezech. 48 35. and that place in other respect may be considered as a part of the holy oblation Ezec. 48 8 20. with 45 1. c. as Ierusalem also is called the holy city Neh. 11 1 8. Mat. 4 5. and 27 53. And the faithful city becometh an harlot and yet is still the daughter of Zion the house of Iacob the Church and people of God Esa 1 1 21. with 10 32. and 37 22. Ier 2 4 13. and 5 20 21. Mic. 2 5. and 3 1 9 10. c. And very many such like every where in the Scripture may be observed And hitherto of Rom 11 11 20 23 25 26. vvhich he citeth and of ver 27 28 29. the citation of which verses he omitteth whereas they are specially to be observed for confirmation and assurance of the perpetuity unchaungeablenes of the Lords covenant made vvith the Fathers Abraham Isaac Iacob and their seed for ever Rom. 9.4 Like things may be observed out of the other Scriptures here cited by him as Rom. 9 4. with vvhich he should haue joyned also ver 5. vvhere the Apostle shevveth that to the Iewes apperteyne the adoption covenants promises Esa 59.20 21. 〈…〉 Fathers c. And Esa 59 20 21. vvhere the Prophet teacheth that the Lords covenant is with them and their seed for ever And Ezech. 34 23 30. where the fruits of the Lords eternall covenant vvith his people are largely described euen * 〈…〉 2â— 25. vvhen he shall haue punished them for their sinnes and â—avenged the quarrell of his covenant upon them Where also is specially to be observed how he is still called the Lord then God and they his people ver 30. which are the words of the covenant And where moreover vve may learn to put difference between this phrase of the Lord being their God and they his people vvhich is so euen †Psal 89 30 34. 106 43 44 45. when and vvhiles the Lord doth visit their iniquities with the rod betvveen their knovving of the Lord their God to be vvith them and they to be his people by the enjoying of his mercies and fruits of his favour according to his adoption and eternal covenant ver 30. and 31. Like as there is difference betvveene “ Ezec. 2 3. 33 7. Zac. 1 1. 2 3 4. a Prophets being among them between ‡ Eze. 2 5. 33 33. Zach. 2 9.11 their knowing of this that a Prophet hath ben among theÌ„ Finally note here hovv this being the onely place of all those that he alledgeth together vvhere the title of Gods people vvhereof he speaketh is ascribed unto them the Prophet in this place speaketh not simply or onely of their being Gods people but of their knowing and finding by experience that the Lord their God is vvith them and that they are his people Which being well observed as I haue shevved here before is the more against this man himself Like as also is the next and last place which he citeth out of Hos 3 5. Hos 3 5. vvhere it is expressely said that vvhen the children of Israel being put out of the land and punished for their idolatrie and other sinnes shal haue fit many dayes without a king c. then afterward they shall returne and seek the Lord their God which are the vvords of the covenant and David their king and shall feare the Lord and his goodnes in the latter dayes By vvhich it is evident that there is all that time no default on the Lords part but that it is vvholly of themselues vvho in so long a time doe not returne and seek the Lord their God and Christ their king nor fear the Lord and come to his goodnesse all this while And vvhereas he speaketh of this people being called beloved in respect of their estate to come he may see in the beginning of this chapter but three or four verses before that which he citeth that this term of beloved yea beloved of their friend and husband was ascribed unto them by the Lord vvhen Hoseah prophecied notwithstanding their adulterous estate being idolaters and apostates The vvords are these vvhich upon like occasion haue ben treated off before Then said the Lord unto me saith Hoseah Goe yet loue a woman beloved of her †Or husband as Ier. 3 20. friend yet an adulteresse according to the loue of the Lord toward the children of Israell who look to other Gods and loue flagons of vvine Hos 3 1. Which Scripture being vvell considered and compared vvith the other Scriptures aforesaid doeth so evidently convince this mans erroneous assertions and abuse of Scriptures as it may suffice for answer and refutation of all that he hath throughout his treatise about the matters aforesaid And hitherto of these objections concerning the circumcision estate of Israell Some other things moe of like sort doth this man and others except hereabout vvhich I need not novv stand upon By that vvhich hath ben said the discreet Reader wil find how to answer any other objections which they bring hereabout And in the things aforesaid I haue vvritten more largely then I purposed that so I might vvith one labour both more convince them and better informe the Reader concerning these things Yet there being another objection or tvvo that are much urged about this matter I vvill novv also in particular annex somewhat further thereabout and then God vvilling proceed to other matters vvhich are novv likewise much called in question OBIECTION VI. But if Israel now were the church and people of God then ought none to haue left them it had ben schisme so to doe c. ANSWER 1. Nay the same Prophets that acknovvledged them to be the people of the Lord yet taught all to leaue and forsake their sinfull estate false vvorship vvhereinto they vvere fallen being novv become idolaters apostates schismaticks that had divided themselues from Iudah c. Hos 4 15 16 17. and 5 2 3 11. and 11 12. Amos 4 4 5. and 5 4 5. with Mic. 1 5 13. 2 5. and 6 16. 2. Euen in Iudah also it may be observed that both in the time of Manasseh vvhen he set up a grauen image in the Temple of God and caused Iudah to sinne vvith his idols as also in the dayes of Iehojakim long after in the time of the Machabees vvhen Antiochus set up his idoll and other profanations in the Lords sanctuarie then the faithfull syncere vvorshippers of God refused to communicate vvith them
ceased to be synce it vvas first planted but that it hath continued still eyther in syncerity or apostasie euen to this day Nor can he shevv that the Lord hath yet put them out of his covenant and giuen them a bil of divorce or that they haue left off to baptize in his name c. And yet further if vve mark it vvel M. Ain his ansvver about this matter is much like as the Papists giue themselues When the Papists are urged vvith this that Rome is the seat of Antichrist the Beast seing it is the city that is built on seuen hilles whereof Iohn speaketh Rev. 17 9. they ansvver that in deed †Rhem. Annot. on Rev. 17 9. Rome of old stood on seuen hilles but * D. Saunders c. the city is now gone from the hilles and standeth in the plain of Campus Martius the Pope sitteth on the other side of the river upon the hill Vaticane c. As if by reason of these chaunges Rome were not Rome still nor these Popes the successours of the other Popes that vvere before c. In like sort when M. Ains is urged with this that the church of Rome is become an harlot c. he answereth that †Animad p. 102 103 thâ— harlot is not the church of Rome that was of old it hath had many chaunges and â—â—â—â—rations since both in religion and the Romane state c. As if therefore the church and city of Rome vvere not the church and City of Rome still though they be altered many vvaies and in sundry respects Many other things hereabout if it vvere needfull might also be observed on vvhich I purpose not to insist As that by the invasion and calamities vvhich came upon Rome the vvesterne Empire by the Goths and Vandals c. may be understood the wounding of the Beasts head spoken off Rev. 13 3. Now difference is to be put between the Church and the Beast as is aforesaid Besides euen the Beasts head thus wounded vvas also healed againe Rev. 13 3. And an head now vvounded novv healed is still the same head though in several estate and condition Moreover his ovvne narration here hovv ever it be understood and applied whether to the church or Romane state of the empire c is against himself For if Alaricus with his Gothes did utterly vvast destroy it vvhat remayned for Genscricus vvith his Vandals afterward to doe thereabout Or if these did vvholly spoile and consume it what did Odoacer vvith another company there aftervvard Or if these did effect an utter ruine vvhat then did Theodoricus and the Ostrogothes after that And so may be observed of the rest here spoken off of Bellisarius vvith his army of Totilas king of the Gothes of the Saracens c. If he say he speaketh not of an utter destruction it is the more against himself Or if he meane it of an utter destruction his ovvne narration crosseth it besides the testimonie of all histories Yea those very clauses where he saith that Rome for a time remayned vvithout any inhabitant man or vvoman and that by the space of fourty dayes though he mention not this particular shevv that this vvas not an utter spoyling of them for altogether but onely for a time and so is still against himself Furthermore many of those people that made these invasions became Christians themselues and so the church in this behalf vvas increased Not to speak how the very Catalogue of the Bishops of the church of Rome giveth evidence against him Or vvill he say that though there vvere Bishops of that Church vvhether better or vvorse yet there vvas not a church vvhereof they vvere Bishops And mark that in the particulars which here he speaketh of the first time that he noteth is the yere of Christ 414. c. Novv let him speak therefore vvhether till this time and never after there vvas at Rome a church of God under the covenant of God having true baptisme or no. If he say there vvas not to what end then is this particular narration of his noting such a yere and such a yere c. Is it not all in vaine If he say there vvas then it vvas some hundreds of yeres after Pauls time that yet still it remayned the church of God yea and long after that many great corruptions and the hierarchie of Antichrist also had seazed upon it How also will he shevve that now at this time let him take any of the yeres that he nameth it ceased to be the church of God and to haue Gods baptisme and covenant any longer Finally to bring the truth more clearely to light and the matter to a plaine issue let him consider with himself and speak directly advisedly vvhether the church of Rome that was espoused to Christ is become an harlot or not If he say it is himself vvill soone perceiue all his dispute here to be vaine and erroneous If he say it is not how then saith he othervvhere that she is fallen into Apostasie like Israels Animadv p. 84. For did not Israel being espoused to the Lord become an harlot And was it not the same Israel for the body of the church in the account of the Lord and his Prophets though not in the same particular persons at al times that vvas both the one and the other whether we look on the ten tribes or on Iudah or both Esa 1 21. Ier. 3 ch Ezech. 16. and 23 chap. Hos 2 1 7. and 3 1. and 12 chap. and 13 4 5. and 14 1. Which is likewise to be observed touching the church of Rome and all other churches in like estate from time to time Othervvise the Papists one way and the Anabaptists another way wil be confirmed in their errors to the hardening of themselues seducing of others more and more And so let M. Ain obserue the fruit of his opposition of the truth and rejoyce therein but not vvith God 48. His esteeming of the state of the church of Rome in apostasie to be but as the estate of the Ishmaelites and Edomites also as Adonisedek vvith his Amorites and Jebusites in IerusaleÌ„ c. is disproved coÌ„tradicted by himself when he maketh them like Israel and Iudah in their apostasie Animad p. 84. Neyther doth M. Iunius giue this reason vvhy he accounts theÌ„ the church of God because they are the naturall posterity of the saints though this is not to be neglected being duly considered neither because they dvvel in Rome where the godly lived heretofore These are things put in by M. Ains himself for what cause himself knovveth best M. Iunius knew that there dwell Iewes at Rome vvho are not of the church and that the naturall posterity of the Saints may become Ievves Turks Pagans and as here he said expressely †See here before pag. 185. the church may at length cease to be a church when God ceaseth to call it back and takes away the
the vvorld from that time to this later age for the space of tvvelue or thirteen hundred yeres Where then and hovv were the Court of the Temple and holy city trode upon by the Gentiles and that for the space of two and forty moneths Rev 11 2. Where did Antichrist now sit in the Temple of God all this vvhile 2 Thes 2 4. Or had not the Christian apostate churches baptisme and other ordinances of God continued among them though with corruptions al this time as Iudah and Israel had circumcision and other constitutions of God in the time of their apostasie If it be applyed to the times and invasions of the Gothes and Vandals spoken of before like consequences vvill follovv as upon the former somevvhat more inasmuch as these also wasted the churches of Africa besides all the spoile that they did in the west as is aforesaid Or let this man himself name any time vvhatsoever liketh him best for the womans flight into the vildernes and he shall still find like consequences other moe to follow thereupon Finally let him consider where himself and his follovvers had their baptisme vvhether in any visible Church of God or not And vvhether the Lords ordinance of baptisme hath not ben continued and deduced from the Apostles unto our dayes through all the time and estate of the apostasie aforesaid Animadv p. 104. 55. Where he maketh the church of Rome ansvverable to the armie of Canaanites Gentiles Babylonians Infidels c. to vvhom novv will he resemble the wolf Antichrist himself with his sheeps skin and lambes hornes keeping due proportion vvith the cases spoken of in the Scriptures here cited by him self Mat. 7 15. Rev. 13 11. and 16 16. Iudg. 5 19. Rev. 11 2. Psal 79 1. c. Ier. 51 1 2. c. Lam. 1 10. Or vvill he still confound these as all one which he seeth M. Iunius doth purposely distinguish Or will he needs contradict himself vvith one and the same breath whiles here he maketh the church of Rome to be also the Court of Gods Temple holy city invaded and troden dovvne by the Gentiles Rev. 11 2. Or finally vvill he not cease to speak M. Sm. language vvhom vvhen he applied this to the synagogue of Antichristians as now himself doeth he rebuked very sharply as I haue shevved here before pag. 133. and may be seene in his Defence of Script pag. 12 15. 56. Why also saith he Ibid. At first those Gentiles invaded the courts of Gods temple and trode downe the holy city Rev. 11 2. as if this had ben Gods court and city but at first and that this invasion and treading downe had ben soone done when as in this very place vvhich himself citeth it is said they were giuen to the Gentiles and troden upon by them for the space of two and forty moneths or as is in the next verse follovving a thousand two hundred sixty daies whenas yet al this time they are stil the Lords court and city though defiled and trode dovvne as Ierusalem and the Sanctuarie vvas by the heathens of old Psa 79 1. Dan. 8 9-13 and 11 31. c. And why moreover maketh he his inference thus If that army of infidels â—ere Gods true church so is the synagogue of Antichristians and not rather thus If that city and sanctuarie though profaned and trode dovvne was still Gods true Temple and city so also is the church of Rome vvhich is here compared thereunto 57. When he saith the Heathens in their altars Ibid. temples sacrifices c. had the divine things of God among them aswel if not better then hath the Man of sinne his vvorshippers in their sacrifice of the Masse and other manifold Idolatries vvhy saith â—e not then hath the church of Rome in their Baptisme and other divine â—hings of God had among them though corrupted Doth himself perâ—eiue that thus his assertions would be plainely false and not so deceiue â—he simple as now they do Or seeth he not that M. Iun. speaketh expresâ—y of the church of Rome and doth purposely distinguish betvveen it â—he man of sinne with his hierarchie Why then keeps he not to the point in â—and Why confounds he things that differ As if that circumcision â—he other divine things of God had in Iudah and Israel though corruptly â—sed in the time of their apostasie were not to be distinguished froÌ„ their â—olatries vvhether in feasts sacrifices or other things which they had aâ—ong them of their own forging and devising 1 King 12 28 33. 2 King â—6 10 16. with 2 Chorn. 28 2 3 4. and 33 1 9. 58. Where ‘ See here before p. 186. M. Iunius purposely answereth two doubts and difficulties by â—hich the minds of many are troubled the first vvhat vve are to judge of the members 〈◊〉 the church of Rome the latter vvhat the duety of them is who are in that church â—â—e the great corruptions thereof M. Ains passeth by the first whereof speciall regard should be had and comming to the latter he clippeth M. Iunius ansvvers as he is vvoont omitting divers things of vvaight and having not vvhat to ansvver sets himself to cavil at those words where M. Iunius saith the duetie of those that are in the popish church and see the grievous corruptions of it is such as of those children vvhich dwel with their adulterous mother that is to abhorre her sinne vvith speach and signe to call her back from evill to absteyn themselues there from in al things to cleaue to their father c. Thus saith he it appeareth that these our Opposites are returned to acknovvledge the vvhore of Rome to be their mother c. But first this is no answer to the point in hand Hath M. Iunius here set downe that vvhich is right and agreeable to the word of God or not If he haue why yeelds he not unto it If he haue not vvhy doth he not confute it Secondly vvhy doth he not also inferre saying Thus it appeareth that these our opposites acknowledge the Lord God to be their Father to vvhom in all things they are to cleaue c. Thirdly may not godly Christians being in such estate and so demeaning themselues as M. Iunius speaketh acknowledge the adulterate church of Rome to be their mother as the godly Iewes did acknowledge Ierusalem Iudah and Israell being harlots to be their mother notwithstanding Esa 1 21. with 50 1. Jer. 15 8. Ezech. 16 3 44 45. and 23 2 3 4 c. Hos 2 1 2. and 3 1. c. Lastly what church for their mother had these men themselues vvherein they were borne and baptised and with whom they lived till they came to be thus persvvaded as novv they are Any or none Let them look about and tell us and then see what vvill follow Ibid. 59. And vvhereas M. Ains to haue the more colour for his exception takes hold of those words vvhere
violent death but shal vve therefore match them together as like touching eternall death 3. Difference also is to be put betvveene the revealed and the hidden vvill of God so to call it As may be observed in the Lords dealing with Abraham Ezechiah and others God biddeth Abraham take Isaac his sonne sacrifice him yet Gods purpose vvas but thus to trie Abrahams faith and obedience vvhich purpose of God was as yet concealed from Abraham till God did afterward manifest it Gen. 22 1 2. c. The Lord also biddeth Esaiah goe tell Hezekiah that he should then dye when God notwithstanding doeth afterward adde fifteene yeres more to his life which as yet was concealed from Hezekiah Esa 38 1. c. Yet this double will so to call it is but in respect of us and the manifestation thereof unto us For otherwise in respect of God himself he never would any other thing but that vvhich also he doth 4. Again difference is to be put between willing as delighting with willing as decreing Otherwise if God simply would not none should dy at al. 5. Obserue vvithal vvhether in the places aforesaid the Prophet speak not of the vvicked converting to the Lord and not of the Reprobate whereabout the question novv is For which consider that vvhich is vvritten in Ezech. 18 21 22 27 28 c. 6. Finally the right translation understanding here is thus †Or I am not delighted with I haue no pleasure saith the Lord in the death of the wicked c. Whereupon obserue againe that God delighteth not in the death of a sinner in one respect as it is the destruction of his creature Ezech. 18 23. and 33 11. But he delighteth in it in another respect as it is his just punishment of sinne Psal 37 13. vvith 2 4 5 12. Prov. 1 26. Ezech. 21 17. And here see Piscat in Ezech. 18 23 32. and 33 11. Also Piscat Resp. ad duas disputat Taufreri Resenij pag. 38 100. Object III. But the doctrine of Gods predestination especially of Reprobation should not be taught or at least not be taught unto the common people c. Ansvv 1. Why then doeth the Scripture teach it the Prophets Apostles and Christ himself The Prophets Gen. 25 23. vvith Rom. 9 12. Exod. 9 16. and 33 19. vvith Rom. 9 15 17 18. Ier. 6 30. Mal. 1 2 3. vvith Rom. 9 13. Prov. 16 4. vvhere it is expressely said that the Lord hath made all things for himself yea euen the vvicked for the day of evill And Christ himself also teacheth the same when he saith †or I confesse to thee I thank thee O Father Lord of heauen and earth because thou hast hid these things the mysteries of the kingdome of heauen from the vvise and prudent and hast revealed them unto babes Euen so Father for so it seemed good in thy sight Mat. 11 25 26. Where it is evident that Gods decree not onely of election but of reprobation also dependeth meerely on Gods good will and pleasure Also Matt. 13 11. And again when he saith in his prayer to the Father Those that thou hast giuen me I haue kept and none of them is lost but the sonne of perdition meaning Iudas John 17 12. Like as Antichrist also is called the sonne of perdition 2 Thes 2 3. that is appointed to perdition and condemnation As by the sonnes of death is understood also such as are appointed to dye Psal 79 11. and 102. 20. And the Apostles teach it in like sort namely the Apostle Paul Rom. 9 11 23. and 11 chap. 2 Tim. 2 19 20. Ephes 1 3 11. 1 Thes 5 9. where the Apostle having said Let us not sleep as doe others but let us that are of the day be sober putting on the brestplate of faith and loue and for an helmet the hope of salvation then presently annexeth For God hath not appointed us to vvrath but to obteyne salvation by our Lord Jesus Christ And Peter likewise who teacheth out of the Prophets that Christ is a stone of stumbling and a rock of offence to them vvhich stumble at the word being disobedient vvhereunto also they vvere appointed 1 Per. 2 8. And Iude the Apostle saying There are certain men crept in unavvares vvho vvere of old foreordeyned to this condemnation c. Jude ver 4. Thus doe the Prophets Apostles Christ himself plainly and purposely teach this doctrine And should not then the ministers of Christ tread in their steppes being still carefull to teach it wisely and soundly according to the Scriptures For vvhatsoever things are vvritten aforetime they vvere vvritten for our learning that we through pacience and comfort of the Scriptures might haue hope Rom. 15 4. 2. Moreover this doctrine is both lawful and good to be taught in the church 1. Because it glorifyeth God ascribing and yeelding to God the glorie of his mercie justice wisdome and povver over all Ioh. 16 14. Rom. 9 22 23. and 11 33 36. II. Because it stirreth up to holynes of life prayer thanksgiving good vvorks searching and relying on the word of God c. 1 Thes 5 6 9. Mat. 11 25 26. Act. 4 24 28. c. Ephes 1 3 12. and 2 10. Rom. 15 4. 2 Tim. 3 15 16 17. 2 Pet. 1 3 10. III. Because it assureth us of the certaintie of our salvation being grounded in the eternall and unchangeable counsell of God It teacheth us to cast off all confidence in our selues and to ascribe our salvation onely to the grace of God acknowledging and admiring the riches of Gods mercy vvho of his free grace hath chosen us to life and salvation in Christ It comforteth us against distrust despaire and other manifold tentations arising by meanes of troubles and adversities that befall us in this life teaching us in all things paciently to rest in the work of God and particularly it strengtheneth us against the grief and offence that otherwise we might take at the iniquitie and evill dealing of hypocrites and other wicked persons in the church or out of the church in asmuch as we knovv that God is the disposer of all things that they come to passe according to his eternall and most certain and determinate counsell vvho therefore will vvork all things for good unto us in Christ 2 Tim. 2 19 20. Rom. 8 28 39. and 11 33 36. 2 Sam. 16 10 11. and Iob 1 21. Mat. 11 25 26. and 20 15. John 17 12. Act 2 23. and 4 27 28. 1 Pet. 2 6 7 8. Jude ver 3 and 4. Rev. 13 8. and 17 8. 20 15. and 21 27. 3. It giueth us good necessarie occasion to put difference between Gods decree of election reprobation which was before all beginning and betvveen the execution thereof vvhich succedeth in time aftervvard And thereupon to obserue that many things come betvveen the decree it self and the execution thereof which are due meanes causes of
c. And memorable is the example of Saul though a king who doing that vvhich pleased the people and seemed good in his own eyes contrarie to the word of God is therefore sharply reproved by Samuell the Prophet and severely punished by the Lord. 1 Sam. 15 13 24. V. Moreover the Scriptures alone are sufficient for the direction of the Pastours and other officers administration being giuen by inspiration of God and profitable for doctrine for reproof for correction for instructioÌ„ in righteousnes that the man of God may be perfit throughly furnished to everie good work 2 Tim. 3 15 16. Psa 19 7 8 9. And Christ himself vvho alone is the head and Lavvgiver of his church hath left sufficient direction in his vvord both for the faith and for the order of his church Neither may any men vvhosoever super ordeyn to his Testament nor any vvay disanull it or adde thereunto Mat. 28 18 19 20. Ephes 1 22 23. Col. 2 2 23. Esa 33 22. Heb. 3 1 2 3. and 12 25 29. with Gal. 3 15. and Rev. 22 18 19. VI. Otherwise the Pastors and other Officers of the Church should sinne not onely against God but also against themselues and against the Princes Prelates and people whomsoever whose prescription pleasure they should so follovv And that both in making them to be the Lords of our religion and in corrupting them or suffering them to be corrupted by themselues and others in religion and conversation and so to be in continual daunger to be seduced and dravven into errors heresies superstititions and iniquities c. Whereas the Ministers Officers of Christ should in all things be careful so to walk as they may be meanes and instruments under God to bring them to the obedience of Christ in this life and to eternall salvation by him in the life to come Ezec. 3 16 21. 33 1 9. Mark 8 34-38 1 Sam. 2 12 36. and 4 chap. 2 King 16 10 16. vvith 2 Chron. 28 23. Dan. 6 10 22. Psal 2 10 11 12. and 132 9 16. Deu. 33 8 9 10. 〈◊〉 1 17 18. Mal. 1 6 14. and 2 1 9. 1 Cor. 4 1 2. Gal. 1 10. 1 Tim. 4 16. VII Neyther should they els be blamed as they are for the neglect hereof if it vvere not their duetie in the povver of their office to performe and fulfill it in the Lord. Rev. 2 12 14 15 18 20. c. with 1 Sam. 3 13 14. and 2 12 36. Ezech. 13 and 33 and 34 ch Hos 4 6 8 9. Mal. 1 6 14. 2 1 9. and with 2 Chron. 26 16 20. Luk. 12 42 48. Act. 13 25. Col. 4 17. VIII Els also the ministers and other Officers of the church should not now at this time be as straitly bound to be faithfull to the Lord in their functions and in the ministration thereof * Heb. 3 1 2 3. 13 7 8 17. with Deu. 33 8 9.12 Mal. 1 6 14. and 2 7. as were the Priests and other Officers of Israel heretofore Nor as vvere †Act. 20 17 28 32. Cal. 4 17. 1 Tim. 6 13 14. 1 Pet. 1 1 4. Rev. 2 and 3 chap. the ministers other officers in the Primitiue churches vvhiles the Apostles lived Which is contrarie to the Scriptures IX Lastly they could not els discharge the dueties which God hath laid upon them so as to giue account thereof vvith comfort to God at that day vvhen the Lord vvill graciously revvard all such as haue ben faithfull unto him and severely punish them that haue dealt unfaithfully in his service and work committed unto them Mat. 25 14 30. 2 Cor. 5.9 10 11. 2 Tim. 4 1 2. Heb. 13 17. 1 Pet. 5 1-4 Dan. 12 3. Rev. 2 10 22 16-20 Chrysostome speaking to those that ministred the communion saith No small punishment hangeth over you if knowing any man to be wicked you suffer him to be partaker of this Table His blood shal be required at your hands If he be a Captain a Consul or a crowned King that commeth unworthily forbid him and keepe him off thy power is greater then his And againe I will yeeld my life rather then the Lords body to any unworthy person and suffer my blood to be shed before I will grace that sacred blood to any but to him that is worthy Chrysost homil 83. in Mat 26. Many the like things about the Sacraments and censures might be shewed out of the auncient writers But to let them alone the Scripture is evident and undeniable that Iehojadah the Priest set porters at the gates of the Lords house that none vvhich vvas uncleane in any thing should enter in 2 Chron. 23 19. Also that Azariah the chief Priest and the other Priests with him vvould not suffer Vzziah the king of Iudah to burne incense to the Lord yea and vvhen he was stricken vvith leprosie thrust him out of the Temple 2 Chron. 26 16 20. Thus the Apostle likewise chargeth Timothee before God and the Lord Iesus Christ and the elect Angels that he obserue the things prescribed in that Epistle without preferring one before another and vvithout partialitie 1 Tim. 5.21 And that he should keep this commandement without spot and unrebukeable untill the appearing of our Lord Jesus Christ 1 Tim. 6 13 14. Which Timmothee could not doe in his owne person being but to serue his time and then to depart out of this life but thus the Apostle taught that those coÌ„mandements vvere prescribed not for him onely but for those also that should succeed afterward in the ministerie government of the church untill the appearing of Christ our Lord euen to the ende of the world Which yet further appeareth in that Christ doeth so plainly and particularly blame the Angels and Pastors of the Churches in Asia because they â—uffered false teachers and corrupt livers in the churches and did not restreine and represse them as they ought to haue done according to the duetie and power of the office laid upon them by the Lord. Rev. 2 14 20 c. with Act. 20 17 28 30. 1 Tim. 1 3. and 5 17 25. and 6 13 14. Tit. 2 15. But of these things I haue spoken before and shall haue occasion hereafter to note somewhat more againe thereabout CHAPTER V. Touching the distinction of the Pastors and Teachers offices VVHether vve should not in * I speak not here of Schooles or Vniversities in particular the church put difference betvveen the Pastors and Teachers offices I. Because the Pastors and Teachers now in the church are ansvverable to the Priests and †The Leviticall teachers Levites in Israell for sundry things of perpetual equitie and moralitie and are sometimes by the Prophets accordingly styled and signified by their names Esa 66 21. compared with Ephes 4 11 12. Rom. 12 7 8. 15 16. 1 Cor. 9 13 14. And al acknowledge that the Priests and Levites had not the same peculiar
or others that are not tyed to any particular churches I leaue it to be considered discussed by the vvord of God vvhether such be not sometimes raised up of God extraordinarily or having an ordinarie calling may upon speciall occasion be sent out by Princes as of old was done by Iehoshaphat king of Iudah or be called and allovved to teach by the Vniversities and Governors thereof or designed by particular churches or approved by the Pastors and Presbyteries of one or moe churches or by some other good and lawfull meanes be admitted appointed to the performance of the duties aforesaid according to the rules and examples had in the vvord of God 1 King 19 16. Amos 7 14 15. Mat. 9 36 37 38. and 21 23 25 34 36. Luke 1.17 2 Chron. 17.7.8.9 Sal. Song 8.1.2 or 8.9 Acts 8.4.14.26 and 11.19.22 and 13.1.2.3 1 Tim. 4.14 with 2 Tim. 1.6 and 2.2 Revel 11.3.4.10 and 18.24 Some write †M. Brou on Rev. 11. p. 108. 109 that among the Ievves such as vvere taken to be Doctors or Teachers for to teach the people were first held to be very learned and that then some of the Sanedrin laid their hands upon such a one and said Rabbi take thou authoritie to teach what is bound and vvhat is loose Maymon in Sanedrin And then might Christ vvell haue reference thereunto Mat. 16 19. and John 20 23. Which point I thought good here to note downe and to leaue it to further observation As also vvhether some like course may not or should not still be used for the orderly calling of Teachers and ministers to the office and work of the ministerie in the time of the Gospell And finally vvhat may be intended by those words of the Prophet vvhere Esay prophecying of the time of the Gospell and calling of the Gentiles bringeth in the Lord speaking thus And I will also take of them of the Gentiles for Priests and for Levites saith the Lord. c. Esa 66.21 22. Where all the vvords are vvell to be observed when he saith And also I will take saith the Lord of the Gentiles for Priests and for Levites c. For in deed the Lord himself took the Priests and Levites out of the tribes of Israel to be the ministers of the Sanctuarie and to minister therein still on age after age one after another untill the time of correction at Christs comming Exod. 28 and 29. Lev. 8. and 9. Numb 8. Deut. 10.8 and 33.8 11. 1 Chron. 15 2 3 24. 2 Chron. 29.4 11. with Heb. 9.6 10. c. Whereas the ruling Elders and Governors vvere then at first appointed to be chosen by the people Deut. 1.9.13 and 16.18 And vvhat also by the Apostles speach vvhen speaking likevvise of the ministeriall offices of the Gospell he saith that Christ ascending up on high gaue gifts unto men And that he gaue some Apostles some Prophets and some Euangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the ministerie for the edifying of the body of Christ till we all come into the unitie of the faith and of the knovvledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnes of Christ Ephes 4.11.12.13 Where likewise there is no mention of the ruling Elders as not being appointed for the vvork of the ministerie and being also before plainly ynough and sufficiently designed in the Elders of the church of Israell But the speach here is onely of the ministers of the Gospell vvhere again al the words are to be observed both touching the giver Christ himself ver 1 and 11. and the severall offices of ministerie giuen ver 11. the use ver 12. vvith the durance and continuance of them ver 13. For although the offices of the Apostles Prophets and Euagelists be not novv in any particular mens persons as they were then yet the fruit of them abideth still and is perpetuall in their writings and labors in the foundation layd once for all and in the plantation of the churches according to the ordinance of Christ Mat. 28.18.19.20 John 15.16 1 Cor. 3.10.11 and 4.9.10 Eph. 2 20. and 3 5 6 7. and 4 8 13. 1 Tim. 3 1 15. and 6 13 14. 2 Tim. 2 2. Rev. 21 14 19 20. And the offices of Pastors and Teachers answerable to the Priests and Levites in Israell Esa 66 21. Ier. 33 18 22. are still to endure in the church for the work of the ministerie age after age to the end of the vvorld And vvhether therefore the Lord hath not still preserved his ministerie though corrupted as he hath also done his seale of Baptisme through the corruptest times that ordinarily such a calling should alvvay be had thereunto of al Pastors and Teachers as we may be assured it is derived from Christ himself by the Apostles Euangelists and other ministers of Christ from the beginning unto this day and shall likewise still be continued untill the appearing of our Lord Iesus Christ Ephes 4 11 12 13. compared with Esa 66 21 22. and 59 21. Jer. 33 18 22. and vvith Mat. 28 18 19 20. Act. 14 23. and 20 17 28. 1 Tim. 3 1 15. and 5 22. and 6 13 14. 2 Tim. 2 2. Tit. 1 5. Heb. 12 28. 1 Pet. 5 1-4 Rev 1 4 11 19 20. 2 1 8. c. and 7 16 ch and 10 7 11. and 11 10 11 12. and 14 6 18. and 18 24. and 21 and 22 chap. CHAPTER VIII Touching the exercise of Prophecy VVHether in the churches vvhere there are men indued vvith fitte gifts there should not be had the exercise of Prophecy for interpreting of the Scriptures disputing of points of religion propounding of objections ansvvering of questions fitly and needfully made and such other good uses profitable for the church and the edification thereof in the truth vvhich is according to godlines And this exercise also to be done not onely by the Ministers of the vvord Specially such as employ themselues in the study of the Scriptures but by others also having gifts that are fit and able thereunto Yet alvvaies so as al things be done decently and in order Rom. 12.6 and 1 Thes 5 20. compared vvith 1 Cor. 12 7. and 14 chap. Luke 2 46 47. with Ioh. 7 14 15. 1 Pet. 4 10 11. 2 Tim. 2 2 15 16 23. vvith Act. 15 1 2 6 7 22.32 and 17 2 3. and 18 4 26. and 19 8 9 10. Mat. 13 52. Also 1 Sam. 10 5 10 12. and 19 20 21 23. 2 King 2 3 5 7. and 4 38. and 5 22. and 6 1. Amos 7 14. with 1 Cor. 14 1 40. 1. Because this order and exercise vvas in Israell and in the primitiue churches Luke 2 46 47. Act. 17 1 2 3. and 18 1 4 24 26. and 19 1 8 9 10. vvith Rom. 12 6. 1 Cor. 12 7. and 14 ch 1 Thes 5 19 20. 1 Tim. 1 3 4. and 2 Tim.
Pet. 5.1 4. 5. The Lords supper also is ansvverable to the Passeover sacrifices vvhich after the building of the Tabernacle were offred by the Priests and not by the Elders of the people 1 Cor. 5.7.8 vvith 2 Chron. 13.10 11. and 35.2 15. also Ier. 19.1 and Esa 66.21.23 But note that here I speak not of the praeparation and other service vvhich is attributed to the Levites concerning vvhich see 2 Chron. 35.2 15. That may vvell haue an other consideration vvhich in a good manner may be referred to the work of the Deacons vvho novv make ready and prepare al things necessarie for the Lords Supper and after the blessing or consecration made by the Pastor doe in some churches receiue the bread and wine of him and deliver it unto the communicants that all things in the church may be done decently and in order Whereabout also obserue that vvhich is written Act. 6 2 3. with 1 Cor. 14.40 and 2 Chron. 35 2 15. and vvhat by good consequence and proportion may be gathered and inferred thereupon 6. And touching the Deacons office it self note also how it is distinct from the office of the ministers of the vvord so as the Apostles thought it not to be meet or reason that they should attend to the duties thereof together vvith their ministerie but that others should be appointed to that function that they vvould giue themselues continually to prayer and to the ministerie of the word Act. 6.2.4 And thus also the offices of the Ministers Deacons and Elders are reckned as distinct by the Apostle Paul Rom. 12.7.8 7. Moreover the Lord hath joyned the administration of the Sacraments vvith the ministerie of the word Mat. 28.18.19.20 Act. 20.7.11 1 Cor. 3.5.9 vvith 10.16 Novv what God hath †viz. In the same persons and things and in the ordinarie administration c. joyned together let not man put asunder as Christ taught in another case Mar. 10.9 And on the contrarie what God hath set asunder let not man joyne together Numb 16.9.10 and 18.1 7. vvith Esa 66.21 Ezech. 44.19 and 46.20 1 Tim. 5.17 8. Here also may be considered how God was sore displeased at Corah though he vvere a Levite and at Dathan and Abiram with their company though they vvere Princes of the assemblie famous in the Congregation and men of renovvne also at Vzziah though he were a King vvhen they vvould haue offred incense upon the altar before the Lord vvhich God had layd upon the Priests Numb 16 ch 2 Chron. 26 16. c. 9. Finally a man can receiue or take nothing unto himself except it be giuen him from heauen Ioh. 3 27. and 1 25 33. And no man taketh this honor unto himself but he that is called of God as was Aaron Heb. 5 4 5. Accordingly doe the old and nevv Writers teach about the ministration of the Sacraments and other holy things of God in the church that difference should stil be kept betvveen the Ministers the people Their testimonies I need not note in particular they are so wel knowen Onely see more specially Polanus on Ezech. 43 18 27. pag. 785. 787. And Piscator also and Iunius vvho vvrite that to consecrate the people to minister unto God whereunto God appointed the Levites onely were against the right worship of God and a perverting of all order Piscat Schol. in Ezech. 44 19. Juniij Annotat. in Ezech. 46 20. CHAPTER XIIII Touching the often celebrating of the Lords supper And of the time of the day whether in the morning or euening c. VVHether it be not best and most agreeable to the vvill of God to celebrate the Lords supper often and vvhere it can vvell be everie Lords day besides the churches cōtinual serving worshiping of God daily 1 Cor. 11 23 26. and 10 16 17 18. compared with Act. 20 7. and Esa 66 23. with Exod. 20.8 13. Rev. 1 10. Ezech. 44 15 16 24. and 45 17 25. 46 chap. Numb 28 9 10. Act. 2 42.46 and 3 1. and 26 7. 1 Thes 5 17 18. 1. Because the Apostle teacheth that Christ at the first celebration thereof said This doe ye as oft as ye drinke it in remembrance of me And thereupon inferreth As often as ye eat this bread and drinke this cup ye doe shewe the Lords death till he come 1 Cor. 11 25 26. Which plainly implyeth the often observation thereof in remembrance of Christ and his death 2. Thus also the Apostles and Churches at first used to doe as may appeare by the Apostles vvords aforesaid 1 Cor. 11 26. and by that which is vvritten Act. 20 6 7. Where it is said that Paul abiding at Troas seuen daies upon the first day of the vveeke vvhen the disciples came together to break bread Paul preached unto them c. Where it appeareth that their comming together to break bread that is to celebrate the Lords supper was on the first day of the week that is on the Lords day Which likevvise is expresly noted by ‡ Who lived about 150 yeres after Christ Iustine Martyr in his second Apologie vvhere he saith On Sunday as it is called there is a comming together in one place of all that dwel either in the tovvne◠or in the countrey And there is read the commentaries of the Apostles and Writings of the Prophets as time vvill suffer Then the Reader ceasing †Ho proestos the Praesident maketh a speach vvherein he instructeth the people and exhorteth them to the imitation of such excellent things Aftervvard vve rise up all together and povvre out prayers and as I sayde before bread and vvine and * Euen by this time corruptions began to creep in as by this and other particulars here and otherwhere may appeare vvater is brought and the President likevvise povvreth out prayers and thanksgiving vvith all the might he can and the people hartily speak out together saying Amen And then to everie one that is present is there made distribution communication of those things that vvere blessed on vvhich thanks vvere giuen before and to those that are absent some is sent by the Deacons c. Iust Martyr Apolog. 2. Edit Commel Graeco-lat pag. 76.77 A remainder of vvhich practise for celebration of the Lords supper every Lords day as also of the dayly vvorship of God and of some other like things good to be observed may be seen in the Cathedrall churches at this day though with corruptions othervvise 3. The nature end use of the Lords supper may likevvise lead hereunto inasmuch as it is the sacrament of our continuall nourishment and comfort in the church by Iesus Christ as baptisme is of our once entring thereinto And is also the memorial of the death of Christ which he suffred for our sinnes and should therefore stil be remembred and often celebrated of us with thankesgiving According as Christ himself hath taught saying Doe this in remembrance of me and again This doe ye
as oft as ye drink it in remembrance of me 1 Cor. 11 24 25. By which meanes our faith is the more strengthned our hope increased our mutuall loue nourished and vve still stirred up with all thankfulnes to ascribe unto God the praise of our salvation in Iesus Christ In vvhich respect also it may fitly be called the Eucharist or Thankesgiving 1 Cor. 10.16 18. and 11.23 26. compared vvith Mat. 26.26.27.28 Mar. 14.22 25. Luke 22.19.20 Act. 2.41.42 and 20.7 vvith Numb 28.9.10 Ezech. 44.15.16 4. And note here hovv the Papists and Lutherans doe much urge though diversly the having of Images for the better remembrance of Christ and to be in stead of books for the unlearned people c. whereas Christ hath appointed himself to be described and his people to be taught and put in remembrance of him not by Images but by his Gospel and Sacraments Mar. 16.15 Gal. 3.1.8 Mat. 26.28 and 28.18.19.20 1 Cor. 10.16 and 11.23 26. And therewithall let it be observed whether that Images vvere not then most of all brought into the churches and private houses under the pretences aforesaid vvhen the diligent teaching of the Gospell and often celebration of the Lords Supper did by degrees decay and cease more and more in the parishionall churches among the people So as the Ministers becomming themselues dumbe non resident or slothfull the Images though also dumbe vvere made to supply their place being novv set up to be the peoples teachers and remembrancers another way in stead of the liuely preaching of the vvord careful observation of the Lords supper for the continuall shevving forth and memoriall of his death from time to time Which therefore may the more stirre up the churches novv being reformed not onely to abandon the foresaid Images but also diligently to use both the preaching of the Gospel often communicating at the Lords Table the better to meet with the corruptions of later times and to returne to the intier practise of the churches that vvere in former ages 5. Furthermore the Lords supper being rightly considered is answerable not onely to the Passeover but to the other Feasts also and sacrifices had at Ierusalem And the Prophets speaking of the times of the Gospel under the termes of the shadovves of the Lavv foretold that from one Nevv moone to another and from one Sabbath to another all flesh should come to vvorship before the Lord at Jerusalem c. Which by the practise aforesaid carefully observed vve may performe and enjoy in Christ who is the truth body of all those types and shadovves And how othervvise it is or can outwardly be performed aright and ansvverably to the prophecies and shadowes aforesaid should by al churches heedfully be observed Esa 66.23 Ezec. 44.15.16.24 and 45 18 25. and 46 1 11. Zach. 14 16 19. vvith Col. 2.16.17 Act. 2.42 and 20 7. Rev. 1 10. 1 Cor. 10.16 18. and 11.23 26. Besides that the Lords day and the Lords supper at the Lords Table doe fitly agree together both for the termes and for the things themselues thus spoken of Rev. 1.10 compared vvith 1 Cor. 10.16.17.21 and 11.20 and Act. 20.7 Another question there is about the time of the day vvhen the Lords supper should be celebrated vvhether in the morning or euening c. Some think it should be in the euening or after noone because Christ at first with his disciples did eat it at euen after the Passeover vvhereupon it vvas called the Lords supper Touching which on the other hand may these reasons be observed and the like 1. That the having of it then at euen vvas upon speciall occasion because it follovved the celebration of the Passeover which was kept at euen Which occasion ceasing the time is left free Christ having not appointed it or any set time thereunto Mat. 26.17 26. c. 2. So Christ and his disciples eate it then with unleavened bread by the occasion aforesaid and the feast of unleavened bread then also observed Which now being ceased as vve are not therefore bound to the use of unleavened bread so neyther are vve bound to that circumstance of time but may as freely use another time as other common and usuall bread therein Mat. 26 17 26. Mar. 14 12 22. vvith Exod. 12.8.15.18 c Act. 2.42 and 20.7 1 Cor. 10 16. 3. In like manner at the first celebration of the Passeover in Egypt they eat it standing with staues in their hand as ready to depart from thence and sprinkled blood upon the lintell side posts of their doores keeping within not going out of their houses because that night the Lord vvould passe through to smite the Egyptians and seeing the blood on their doore posts would passe over them and not destroy their first borne vvith the other Exod. 12.7.11 13.22.13 Which occasions ceasing vvhen aftervvard they vvere in the land at rest they eat it sitting sprinkled not their doore posts vvith blood neyther vvere bound to keepe vvithin but might goe out of their houses as we read that Christ vvith his disciples sate dovvne to eat it and then aftervvard went out of the house that night to the mount of Oliues c. Mat. 26 19.20.30 This sheweth forth the Lords death already done as those typed out his death then to come 4. Moreover the Lords supper as by other occasion I noted here before is so to be considered as not onely succeeding the Passeover but as ansvvering also to the other Feasts and Sacrifices then had in Israell Which were observed aswell in the morning as at euening Not to speak of the Shevv bread still being on the pure Table before the Lord other the like ordinances had in Israell Which in the perpetuall equitie thereof may haue their use being hereunto fitly and vvisely applyed according to the proportion of faith Ioh. 1 29 36. 1 Cor. 5 7. and 10 16 17 18. Luke 22 7 20. compared vvith Lev. 1 7. and 23 chap. and 24 5 9. Numb 15 1 2 29. and 28 29 chap. Deut. 16 1 17. Heb. 13 8 16. Hos 14.2 Mal. 1 11. Zach. 14 16 19. Esa 66 23. Rev. 13 8. 5. Finally the auncient practise of the churches of Christ ever synce the Apostles times confirmeth the same yet more unto us As when in the Acts of the Apostles it is vvritten that upon the first day of the week the disciples came together to break bread Act. 20 7. Where in that he saith they came together that day to this end we must either think that they met but at euening for it or grant that they had and might haue it at other times besides Which Iustine Martyr makes manifest whose words I noted here before besides the continuall practise of the Church ever since throughout all ages vvhich is carefully to be regarded in all such things as are not repugnant or disagreeing to the vvord of God CHAPTER XV. Touching the having of a Fast and the Lords supper
baptisme should be in the seuenth moneth Aethanim Which was the first moneth after the creation of the world Of the moneth Ethanim or September It may somewhat help to marke the old story of Aethanim from 1 King 8 2. Al Israel assembled to the King Salomon in the moneth Aethanim in the feast that is the seuenth moneth And the Sacrificers brought the Ark of the covenant of the Eternall unto his place unto the Debir unto the holy of holyes and the Cherubims spred their vvings over the place of the Ark. This so solemne should haue antitypon answerable in high matter And what thing els can be but that the most Holy was manifest in his Temple the army of Angels spred their wings to haue him honoured at his comming then into the World The explication and story of the moneth Aethanim The most learned Chaldee Paraphrast Jonathan speaketh thus of Aethanim It is the moneth of the auncient and they called it the first moneth of festivity But novv it is the seuenth moneth Thus David Kimchi doth expound him Aethanim or Strength is the moneth wherein they gathered the fruits encrease of the earth to their houses For that cause it is called the feast of gathering fruites So Aethanim meaneth strength and fruites and encrease of the earth be the life of a man And some of our Doctors expound Aethanim the moneth in which the Fathers were borne the stay Aethanim of the world as the speach Mich. 6 2. Heare ye mountaines and ye strong foundations of the earth Others call it Aethanim from the strength of the Lavves that are giuen for this moneth both feasts and lawes So Ralbag saith I think it called the moneth Aethanim for the feasts the strong and teaching justice vvhich are in this moneth Thus far Ralbag The first day had the Trumpets the tenth Expiation the fifteenth the feast of Tabernacles for eight dayes And Jonathans words cited of me afore be thus expounded of Cimchi Before the time that Israell came from Aegypt Tisri or Aethanim vvas the first moneth For in Tisri the vvorld vvas made And by reason that the Children of Israell came from Egypt in Nisan it became the head of moneths and Tisri became the seuenth For so the blessed God said unto them This moneth shal be unto you the first of moneths To you by reason that to the rest of the vvorld it is not first For Tisri is the first And thus much for the moneth So Iohn Baptist well might begin the first day and assemble unto him much people fourteen dayes and our Lord come to him the fifteenth day when they had learned of the stronger then the Baptist who would baptize with the holy Ghost and with fyer So the fower Euangelists celebrating the Baptisme celebrate the birth vvhich vvas the same day 29 full yeres So as the first Adam and the other to Noah came into the World that moneth Christ should come And that time vvas fittest for Caesar to bid men resort to their cities And most likely that shepheards vvould yet be abroad vvith their sheep And fittest for men to goe into a river naked to be baptized And by Daniels half seuen Iohn brought in Baptisme for Heathen as David and Salomon onely baptised Proselytes Maimony in Asure Bia tract 12 13. And if his vvarrant had not ben sure and plaine from Daniell none might haue come to him for Baptisme So our Lord beginning a nevv yere of his age then shevved the same time of the moneth to haue giuen us his comming into the World And the Rabbines in Midras Rabba conclude that Messias shal be borne in Aethanim or Tifri full of feasts to teach of him And God appointed no feasts for the Winter because of the unseasonablenes of the Weather Chrysostome mistaking Iohns Fathers storie thinking that he ministred not in Iune but in September began to disgrace the state of the Gospell Hence Turk and Jevv scoff that vve place the birth vvhere the conception should be and can yeeld no reason of our Gospels narrations vvhich vve make most unlikely to be true And Anas Montanus helps Chrysostome that Zacharie should be high Sacrificer Whereas all Ievves knovv that the Candlestick Table and Altar of incense vvere vvithout and daily gone to by the ordinarie sacrificers Elias fovver times made the beginning of Daniels half seuen might haue taught the Ievves a sure note vvhat Elias Malachie spake off Novv the end of all the Euangelists is in the first moneth tovvards leaving the Aegypt of this World at the Pascha And at Pentecost after the Lavv vvas giuen to Moses vvhen the fiery lavv of the spirit vvas by Jesus giuen So the conception of John vvhere men placed his birth falleth to Midsommer and birth to the spring Aequinoctiall and likewise the conception of Mary fell most fitly to Mid-winter and our Lords comming into the world to the †September first moneth after the creation and his Redemption to the * March first moneth for redemption from Aegypt These matters agree with Scripture and plaine reason c. Thus far M. Broughton whose observations about this matter I thought here to insert because they are of great waight and giue great light to the point in hand 5. Hither also may be referred that Christ after he was baptized was fower Passeovers at Ierusalem and that †Luke 3 21 23. being baptized at that season of the yere when he was borne the things vvhich he did betvveene his baptisme and the first Passeover vvere so many and of such sort as might well take up all the time betvveene September and the Passeover in March follovving As namely his being in the wildernes where he was tempted fourty dayes Mark 1 9 13. His abiding some while about the place vvhere Iohn baptised Ioh. 1 28 29 35 43. His departing into Galilee and going both to Cana of Galilee where he was at a mariage Joh. 2 1 11. and to Nazareth vvhere as his custome vvas he vvent into the Synagogue and preached on the Sabbath day Luke 4 16. and from thence to Capernaum vvhere he dvvelt and taught likewise on the Sabbath dayes Mat. 4 12 13. Mar. 1 14 21. Luke 4 31. Joh. 2 12. His journey also from thence to Ierusalem to the Passeover the first Passeover after he vvas baptized vvhich is spoken off Iohn 2 13. besides that he did many things which are not all particularly recorded Ioh. 21 25. Thus then might vvel so much time be spent as was between September March vvherein the first Passeover following his Baptisme vvas celebrated 6. Especially here is to be observed the half seuen of three yeres and an half spoken off by Daniell wherein Christ preached after he was baptized Whereunto fitly ansvvereth the space of time between September and March conteyning half a yere or six moneths whereas if the reckoning be made from the end of December where the nativity of Christ is
tribes vvas overthrovvne by Salmanasser king of Assyria the Israelites cast out of the Lords land scattered amoÌ„g the nations as if they vvere not the Lords people but accounted as the Gentiles 2 King 17 3 6. c. with Hos 1 9. And this likewise vvas yet to come vvhen Hosea thus prophecied thereof Novv the first chapter having these types and prophecies vve may obserue †Hos 2. ch the second chapter accordingly to haue the application thereof especially of the last of them to the estate of Israel In the former part of vvhich chapter there is a denunciation of the rejection of Israell and of casting of them out of the land vvith other afflictions accompanying the same because of their spirituall adulterie and idolatrie Which is set downe by similitude of the divorce of an adulteresse woman so to call it as ‡ Pisâ—ator Anal. â—n Hos 2 c. some vvriters doe a divorce I say vvhereby an adulteresse is put out of her husbands house and deprived of the benefits which formerly she enjoyed therein vvhereof many particulars be here mentioned as novv by the Prophet they vvere threatned against them So then the wife of whoredomes spoken of chap. 1 2. is the Congregation of Israel the mother spoken of chap. 2.2 to vvhom the Lord vvould not novv be an husband to protect her because she vvas not a loyall wife but * played the harlot Thus now she is a wife and not a vvife She is vvife but a wife of whoredomes Hos 1 2. She is not a vvife that doth deâ—eane her self loyally as she should but hath her adulteries between her â—â—rests Hos 2 2. To vvhich purpose also may be observed that the Lord vouchsafeth â—et * Hos 2 2. to plead with her as vvith †Ch. 1 2. a wife of whoredomes to exhort and require â—er to ‡ Ch. 2 2. put away her whoredomes out of her sight c. to threaten her as he did Iudah also that els ‘ v. 3 c. he vvil strip her naked * Ezec. 23 25 26 29 c. and set her as in the day that shee was â—orne that is depriue her wholly of her ornaments and blessings so then they vvere not yet all taken avvay and that he would bring her into as miserable estate as when she was in bondage in Egypt at which time in the midst of all her miserie he took pitty on her and made her his vvife and endewed her with many excellent gifts and blessings and brought her into the land of Canaan and into his house and dvvelling place Out of which now he would thrust her againe and depriue her of all his mercies and blessings there enjoyed Hos 2 3 6 9 10 11 12 13. with Ezec. 16 4 5 6 7 8. c. Now this being but threatned here vvas not yet performed And difference is to be put betvveen a threatning as here is made the performance or execution thereof which followed after As we haue â—hewed here before out of the historie 2 King 17 chap. Els men might alâ—â— think that Iudah was not the wife of God nor he her husband in Ezechiels time by whom the Lord calleth her an harlot and more corrupt in whoredomes then Israell and threatneth against her as here he doth by Hoseah against Israell that he will strip her out of her clothes take away her faire jevvels and leaue her naked and bare c. Ezec. 16 35-59 â—â—d 23 4 11 26 29 36 44 45. with Hos 1 2. and 2 2 3. Or if we should here understand it otherwise yet this stil is evident that the Prophet “ Hos 1 9. vvith ch 2 3 9 c. first speaketh of the birth of Lo-ammi not my people Hos 1 9. afore he saith Plead with your mother that she is not my wife nor I her husband that she put away her whoredomes least I strip her naked c. Hos 2 2 3. c. And both by the prophecy historie appeareth as is shewed before that the time estate of this Lo-ammi was yet to come it typing out that time and calamitie of theirs vvhen the Lord droue them out of his house and cast them out of his land and gaue them up into the hands of Salmanasser and Esarâ—addon kings of Assyria when now their kingdome was quite overâ—â—rowne and themselues captived and caryed away out of Canaan the â—and of promise into the polluted lands of the heathen nations c. So as â—is then toucheth not the question it self which is concerning the estate of Israell vvhiles they remayned in the land being now fallen into defeâ—â—â—on as is aforesaid Some I knovv there are who take it that †Hierom. Zanchius Mercerus c. on Hos 1. c. by Iezreel the first childe â—â—re spoken off is meant the captivitie brought upon part of the tenne â—â—bes by Tiglath Pileser aforesaid and by Lo-ruhamah the second child â—â—e captivitie of all the ten tribes by Salmanasser and by Lo-ammi the â—â—ird child that estate of theirs when being thus punished and not yet â—â—â—enting they vvere in the end rejected from being the people of God and accounted as the Gentiles among vvhom they vvere vvanderers Or that ‡ by Jezreel the first child was meant the captivitie of the ten tribes by Salmanassar aforesaid vvhen they vvere caried out of their land and dispersed among the nations and by Lo-ruchamah their estate afterwaad in captivitie when they found not mercy vvith the Lord vvhich yet he would haue shewed unto them if they had repented turned unto him and by Lo-ammi that time and estate of theirs when after all the former punishments and forbearance of the Lord they not yet repenting vvere novv no longer accounted his people but rejected and esteemed as the heathen And accordingly they make this second chapter vvhereabout vve treat an explication of that vvhich went before in the first chapter And so apply it now also to the estate of the Ievves generally since their refusall of Christ and his Gospell Which then is the more against these men and stil shevveth that this perteynes not to the question in controversy concerning Israels estate before their dispersion vvhiles yet they were in the land of Canaan not made wanderers among the Gentiles Novv to come to such things as follow after in this prophecy I could here at first insist upon the very next vvords in †Hos 2 2.3 c. this verse and the verses follovving let her therefore put away her whoredomes out of her sight least I strip her naked and set her as in the day that shee was borne c. Which plainely sheweth that she vvas not yet brought to this passe but was thus threatned to bring her to repentance or leaue her the more vvithout excuse as in such pleading dealing is commonly used like as I noted here before touching Iudah also out of Ezec. 16 and