hath never ben repealed but abideth stablished upon a certaine perpetuall ground that is his promise and covenant of grace made with the faythfull and their seed for ever For which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.
distribution thereof but is also a liuely representation of the death of Christ which we shew forth in the participation thereof 1 Cor. 10 16 17. 11 24 26. with Mat. 26 26. Mar. 14 22. Luke 22 19. 3. Such placing of the bread and vvine upon a Table and the distribution of them there accordingly made vve may also learne by the very terme of a Table and the common use thereof Paul calleth it a Table not an altar forme or deske and opposeth it to the Idolaters Table on which they were woont to set their meat and drink 1 Cor. 10 21. with ver 19 20 28. Hitherto also may be referred the use of the Table in the Tabernacle on which the Shevv bread continually was set before the Lord. Exod. 25 23 30. Lev 24 5 9. 4. And for the thanksgiving to be made both at the blessing of the bread the wine it is plainly expressed Mat. 26 26 27. Mar. 14 22 23. CHAPT XII Touching the Ministers communicating with the rest of the Church VVHether the Minister himself that administreth the Lords supper should not also partake vvith the church communicating together therein Mat. 26 17 29. Act. 20 7 11. 1 Cor. 10 16 17. and 11 23 26. and 12 12 13. with 2 Chron. 35 3 14. 1. Because Christ himself did so communicating vvith his disciples both in the Passeover and in the Supper follovving Mat. 26 17 29. with Luke 22 15 c. 2. So also did the Priests and Levites at the celebration of the Passeover vvhereunto the Lords supper with us is answerable 2 Chron. 35 3 14. with 1 Cor. 5 7. and 10 16. and 11 23 26. And the Fathers of families at the first celebration of the Passeover Exod. 12 3. c. And the Apostles at the celebration of the Lords supper Act. 20 7 11. 1 Cor. 10 16 17. 3. And Christ our Lord hath thus commanded saying Drinke ye all of this Mat. 26 27. And againe Doe this in remembrance of me 1 Cor. 11 24 25. 4. The nature also of the thing it self and the reasons vvhich are annexed to the commandement of Christ concerning the celebration of the Lords supper comprehend and bynd the Minister himself asvvell as the other members of the church to the participation thereof As namely that it is a signe and seale of the remission of sinnes obteyned for us by the death of Iesus Christ Mat. 26 26 27 28. And that thus we should shevv forth the Lords death till he come 1 Cor. 11 23 26. And that it is called the Eucharist or thankesgiving because we doe now giue thanks unto God for our redemption wrought by the death of Iesus Christ thus confirmed unto us through his grace Luke 22 19. 1 Cor. 10 16. and 11 24. with Psal 116 12 13 14. c. 5. And the minister himself is together with the rest a member of the church and body of Christ the communion vvhereof is here also celebrated Rom. 12 3 8. compared with 1 Cor. 10 16 17. and 12 12 13 18 27 28. Othervvise also we had need take heed that there be not in deed a schisme or rent made in that Church so in the body of Christ where this order is not observed Like as came to passe in that other case where of the Apostle vvriteth to the church of Corinth 1 Cor. 11.18 c. CHAPT XIII Touching the Ruling Elders Deacons or common people ministring the Sacraments VVHether it be right and lawful for the Ruling Elders Deacons or private people out of office not being Ministers of the word to administer the Sacraments or at the Lords supper in the delivery of the bread and wine to blesse them and to say to each of the communicants severally Take thou and eat c. or Take thou and drink c. Matth 26 26 27. with 1 Cor 4 1. and 10 16. Ephes 4 11 12. Esa 66 21. Ier. 33.18.21 Ezech. 43 18 27. and 44.19 and 46.20 2 Coron 13.10.11 35.2 15. with 1 King 12 31. 1 Chron. 15.2 Rom. 12.3 8. 1 Cor. 12.4 28. Heb. 5.4.5 1. Seeing that the Ministers of Christ are the household stevvards and dispensers of the mysteries of God the ambassadours of Christ and labourers together with him 1 Cor. 4 1. with 3 5 9. and 2 Cor. 5 20. Luke 12.42 Rev. 2.1 with Mal. 2 7. Mat. 28 18 19 20. 2. At the first celebration of the Lords supper Christ himself the Apostle and high Priest of our profession did minister it and giving thanks blessed the bread wine distributed them both among his disciples saying to them all together at once Take ye eate ye drinke ye c. Hebr. 3 1. with Mat. 26 26.27 Mar. 14 22 23. Luke 22 19 20. 1 Cor. 11.23 c. 3. And the ministration of the Sacraments and blessing of the bread and wine is a vvork of the ministerie Mat. 28.18.19.20 and 1 Cor. 10 16. with Ephes 4 11 12. Act. 20 7. c. 4. The †How the other Prisbyters or Elders that are Ministers oâ—â— spoken of in auncient writers may administer the sacraments as some think Baptisme more specially here I treat not But wish that the right may be sought out and rightly observed ruling Elders of the Christian church of vvhom I speak are such as are answerable to those Elders in the church of Israel which were called †As being chosen out of the people by the people and for the people c. The Elders of the people or the Rulers of the Synagogues c. and vvere distinct from the other ministers Priests and Levites vvhich ministred the vvord and holy things of God in Israell 1 Tim. 5 17. and Rom. 12.7.8 with Jer. 19.1 Act. 13.15 and 18.8.17 and Deut. 33.8.10 Esa 66.21 2 Chron. 13.10.11 Whereupon Ambrose saith * Ambr. in 1. Tim. 5. Both the Ievvish Synagogue and afterward the church of the Christians had Elders without whose counsell nothing was done in the church The which by what negligence it is out of use I know not unlesse it be by the sloth or rather pride of the Teachers whiles they alone vvill seeme to be somevvhat But now these Elders being by the mercy of God recovered again and had in many of the reformed churches it is for them carefully to attend upon their ovvn office and function assisting the Pastors and ministers of Christ in the ministration government of the church procuring vvhat in them is the good order peace and benefit of the whole church and of all the members thereof but stil leaving to the Pastors other ministers the works of the ministerie perteyning unto them that so all may performe and fulfill their ovvne offices and ministeries according to the rule of the word of God 1 Tim. 5.17 vvith Act. 20 17 28. Rev. 2.1 c. Rom. 12.7.8 1 Cor. 12.28 Ephes 4 11 12. Col 4.17 1 Thes 5.12 13 14. Heb. 13.7.17 Iam. 5.14 1
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
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
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
opinions to the word of God 4. If Circumcision was the seale onely of the temporarie covenant of the land of Canaan what then did it profit Abraham himself in this behalf to whom God gaue no inheritance in it no not so much as the bredth of a foot Act. 7 5. But Abraham by faith sojourned in the land of promise as in a straunge countrey dwelling in tabernacles with Isaac and Jacob the heires with him of the same promise For he euen as we looked for a city which hath foundations whose builder and maker is God And they desired a better countrey that is an heauenly Wherefore God is not ashamed to be called their God Heb. 11 9.10 16. From which very speach that God is the God of Abraham Isaak and Jacob Exod. 3 6 15 16. Christ proveth the resurrection from the dead Matth. 22 31 32. Luk. 20 37 38. Which also sheweth the covenant made with Abraham to be a spirituall and everlasting covenant 5. If Circumcision was the seale to Abrahams carnall seed touching the land of Canaan why then did not circumcision cease when they enjoyed and possessed the land For Sacraments cease when the promises are fulfilled whereof they are signes and seales as the verie termes of a signe and seale may imply And thereupon it is that we shall haue no need or use of prophecies Sacraments or other like things in the kingdome of heauen after this life as now we haue in this life here on earth 1 Cor. 13 8 12. with chap. 11 23 26. 6. If Circumcision was a seale to Abraham and his carnall seed onely of a carnall covenant or temporarie promise touching the land of Canaan why then did God appoint the proselytes of the Gentiles that came to the Passeover and their children to be circumcised seeing they were not of Abrahams carnall seed nor had the promise of the land of Canaan Exod. 12 48 49. But in deed circumcision sealed to them the same righteousnes of faith and so the spirituall covenant of God in Christ as it did to Abraham and the Iewes that were his carnall seed Rom. 4 11. with Gen. 12 3. and 15 5 6. and 17 7 13. with Exod. 12 48 49. 7. And whereas †Mr. Sm. repl to M. Clift Arg. 2. some say that circumcision was also a seale of obedience to the law of Moses how can this be when as it was appointed to Abraham four hundred and thirty yeeres afore the Law was giuen Gal. 3 17. with â—en 12 3. and 17 chap. And Moses himself vvas not borne till divers geneâ—â—tions after Abraham Gen. 21 2 3. and 25 19 26. and 29 21 34. with Exod. 6 16 20. True it is that as Circumcision vvas also one of the ceremonies being repeated and required in Moses Lavv Lev. 12 3. so they that vvere circumcised after the Lavv vvas giuen became debters to doe the vvhole lavv Gal. 5 3. But as it vvas of the Fathers and not of Moses being before appointed to Abraham to vvhom the Gospell vvas preached and the covenant confirmed four hundred and thirtie yeres before the Lavv Gen. 17 7 13. Joh. 7 22. Gal. 3 8 17. so it vvas a seale of the righteousnes of faith of the remission of sinnes in Christ Rom. 4 1 11. Also vve that are novv baptised are bound to obserue all things vvhatsoever Christ hath commaunded Matt. 28 18 19 20. Yet notvvithstanding baptisme to us is the seale not of our obedience no nor of our faith but of the righteousnes of faith and of the Lords forgiving our sinnes in Iesus Christ Rom. 4 1 11 25. and 6 3. with Act. 2 38 39. and 22 16. For the seale of God in circumcision and Baptisme confirmeth a perfit sure and firme covenant euen the Lords everlasting covenant of grace Gen. 17 7 13. Deu. 32 4. Psal 111 9 145 17. Rom. 11 29. Rev. 14 6. Heb. 13 20 with Act. 2 38 39. and 3 25. vvhereas our faith and observation of the Lords commandements like as theirs in Israell is infirme unperfit Matt. 6 30. and 8 26. Mar. 9 24. Luke 17 5. Rom. 7 12 25. Jam. 3 2. 1 Joh. 1 8 9 10. And it is our comfort in tentations that although vve are vveak sinful yet the Lords covenant of grace confirmed unto us in baptisme as it vvas to them in circumcision is firme and holy euen an everlasting covenant established by the death and blood shedding of Iesus Christ vvho of God is made unto us vvisedome and righteousnes sanctification and redemption that according as it is vvritten He that glorieth let him glorie in the Lord. 1 Cor. 1 30 31. and Jer. 9 23. with Hebr. 13 20. 8. Moreover to be of the carnall seed of Abraham vvhich is so much objected did not hinder the Ievves but that they might also be his spirituall seed in Christ And so they are acknovvledged by the Apostles vvho call them the children of the promise of the covenant which God made with the fathers saying to Abraham In thy seed shall al kinreds of the earth be blessed Act. 2 39. and 3 25. Gal. 3 15 29. Rom. 11 16. c. 9. Finally their outvvard circumcision signified and taught them the invvard and spirituall circumcision of the heart by the spirit of God in Christ like as our outvvard baptisme shevveth and teacheth us the very same thing which is wrought by the sanctification of the spirit and by the cleansing of us from our sinnes in the blood of Iesus Christ Col. 2 11 12. Deut. 10 16. and 30.6 with Act. 15 10 11. and Rom. 6 3 6. 1 Cor. 6 11. Tit. 3 4 7. 1 Pet. 3 21. OBJECTION V. But there is great difference betweene the Iewes and us between their estate before Christ being then as in the infancie and ours since Christ being growne in yeeres between their administration and ours and particularly between their circumcision and our baptisme for circumcision was for the males onely and to be done the eight day whereas baptisme is both for male and female to be done at any time c and the ceremonies had in Israell are now abolished c ANSWER 1. The objection is not of waight though it be common to others with the Anabaptists in other cases who in this matter see the vanitie of it themselues For first as I noted before we speak onely of such things as are morall in their owne nature or agree in a generall and perpetuall equity and in their like common propertie end and benefit and so farre forth are perpetual how ever there be differences othervvise about some outvvard circumstances accidents other like things according to the divers dispensation of the Old and New Testament As may be observed in the Apostles writings in the reasons and allegations made therein which are taken not onely from the * Of vvhich see before pag. 5. moral law but euen from the shadowes and ceremonies of Moses
besides the fyer which consumed the two hundred fiftie men that offred incense the earth opened and swallowed up Dathan covered the company of Abiram their wiues their sonnes their litle children and all that appertayned unto them Num. 16. chap. with Psal 106 17 18. where there is mention of litle children in particular Numb 16 27. Like as there is also at the slaughter made in Ierusalem for the abominations done in the midst thereof Ezec. 9 1 6. And to conclude if children vvere not through sinne subject to death yea and to eternall death condemnation then should â—â—ey need no Saviour and why then needed Christ in respect of them â—â—â—take part with children of flesh and blood that through death he might destroy â—n that had the power of death that is the Divell as the Apostle teacheth Heb. â— 14. And thus much by this occasion touching Originall sinne in children CHAPTER III. Wheher the Baptisme that is received in the apostaticall Churches of Christians as in the Church of Rome and the like is to be renounced a new to be repeated again or not ANother great errour also it is to think that the baptisme had in the Church of Rome or other apostate Churches is not to be regarded but to be renounced and another to be received anevv Which opinion vvhereupon soever it arise whether upon the denying of baptisme to children vvhich is used in the Churches aforesaid or upon other erroneous perswasions touching apostate Churches or the baptisme thereof certaine it is and evident by the Scriptures to be against the vvord and vvill of God and therefore to be sinfull so to hold or practise I. Which first may appeare by this that there is neyther precept not example nor other ground in all the Scriptures either in the Old or Nevv Testament for renouncing repeating nevv requiring or admitting thereof And therefore such perswasions new baptismes are not from heauen but of men Contrary to the baptisme of Iohn and the Apostles vvhich was from the Lord. Matt. 21 25. and 28 18 19 20. Joh. 1 25 33. with Act. 15 24. Gal. 5 7 8. II. Secondly there is one Baptisme as there was one Circumcision And Baptisme had in the apostate churches of Christians is answerable to circumcision retayned in Israels apostasie Now circumcision being once received in the apostasie of Israell was not repeated again at their returning to the Lord and leaving of their idolatrous vvayes to serue him according to his word but they that vvere so circumcised were vvithout any new circumcision of the flesh accepted at Ierusalem and admitted to the Passeover of vvhich none might eat that was uncircumcised In like maner also Baptisme being once received in the apostaticall churches of Christians is not to be repeated agayn when any so baptised returne unto the Lord and forsake their idolatries submitting themselues to the truth of the Gospel but they are without any new baptizing vvith water to be received of the Churches of Christ and admitted to the Lords supper vvhereof none may eat being unbaptized For these examples of Israell as all other things in the Scriptures written aforetyme are aforevvritten for our instruction and comfort Eph. 4 5. with Gen. 17 10 13. Ezâ— 12 48 49. 2 Chron. 30 chap. Jer. 9 26. Hos 1 2. Ier. 50 4 5 19 20. and 51 5. with Ezech. 16 and 23 chap. Ezr. 6 19 20 21. with Rom. 15 4. III. Also the covenant of Gods grace in Christ is * Gen. 17 7. Psa 89 30 34. and 106 45. and 111 5 9. Gal. 3 8 29. Heb. 13 8 20. with Deut. 4 30 31. and 29 10 15. and 30 chap. Rom. 11 15 16 28 29. an everlasting covenant into vvhich it pleased God to take us vvith Abraham our father vvhen he made that covenant vvith him his seed for ever And as the Lord himself vvho knoweth his works from the beginning †Iudg. 2 11. c. 2 King 13 23. and 14 27. 2 Chron. 15 3 4. and 30 6 7 8 9. Jer. 51 5. Ezech. 16 2 60. c. and 28 10 24 25 26. with 32 24 32. Hos 3 1. and 13 4 5. Col. 2 10 13. Rev. 18 4. hath regard unto it in his mercifull dealing concerning his people in apostaticall Churches and estate so ought we also our selues carefully to haue respect thereunto in the consideration of baptisme thus received as in all other things according to the word of God and manifold occasions ministred from the Lord. IIII. And seeing Christ dyed to sinne once being raysed from the dead dyeth no more but liveth to God And we are buryed vvith him by baptisme into his death to be planted with him likevvise to the similitude of his resurrection therefore also all that are once baptized into his name ought still to reteine it for continuall use and comfort and not agayn to repeat it any more then there is repetition of Christs death and sacrifice once offered to take avvay sinne Rom. 6 8 11. with ver 3 4 5. and Act. 13 34. Heb. 7 27. and 9 25 29. and 10 10 14. 1 Pet. 3 18. Revel 1 18. with Matth. 28 19 20. Act. 2 38 39 41 42. and 10 48. 1 Cor. 1 13. and 6 11. 12 13. Gal. 3 27 28 29. 1 Pet. 3 21 22. Rev. 1 4 6. V. And touching the Church of Rome in particular it cannot be denyed but that Church was espoused to Christ in the covenant of grace by the Gospel of salvation having baptisme with the rest of Christs ordinances in the Apostles dayes hath ever since reteyned it with other grounds of Christian religion notwithstanding all her adulteries and apostasie whereinto she is fallen As may be seen both in that Church it self all other churches vvhich are the daughters thereof in their constitution eyther for faith or order or both in vvhole or in part And hereunto as in Iudahs and Israels apostasies heretofore so novv in all cases and questions of this nature due respect is alvvay to be had As may appeare by these Scriptures Rom. 7 1 8. and 6 3 4. with Revel 17 chap. and 18 4. Gen. 17 7 14. with Jud. 2 11 12. c. 1 King 14 22 23 24. 2 Kin. 21 and 24 25 chap. Psal 89 30 34. 2 King 9 6. 13 23. 14 27. Ier. 2 ch Eze. 16 2 44 60 c. and 20 and 23 chap. Dan. 9. chap. Hos 2 chap. and 3 1. and 12 9. 14 1. 2 Chro. 30 6 7 8 9. with 15 3 4. Lev. 12 2 3. and 26 14 45. Deut. 4 25 31. and 29 10 15. and â—0 chap. with Rom. 11 15 16. Hebr. 7 9 10. VI. They professe Iesus to be the Christ to be the sonne of God maniâ—â—â—â—â—â— in the flesh that dyed for the sinnes of the vvorld that by his sacriâ—â—â—â— and death upon the crosse hath reconciled us unto God and payed 〈◊〉 â—ood as a full and sufficient
raunsome for al our sinnes Rhem. Annot. â— Tim. 2 5. and 1 Joh. 2 2. c. They professe also the articles of the Chriâ—â—â—â—â— faith conteyned in the Apostles Creed as it is commonly called 〈◊〉 the Nicene and Athanasius Creed As appeareth also in the Rhemes Testament 〈◊〉 their notes at the end of the Acts of the Apostles and in their service booke c. 〈◊〉 professing this faith they baptize with water in the Name of the Father the Sonne and the holy Ghost Which Christ commanded his disciples to doe Matth. 28 16 19. with Act 8 36 37. Therefore the Baptisme received among them is not to be renounced c. VII And vvho can deny vvith any vvarrant from the vvord of God the Ievves and Pagans whom they bring to the faith of Christ aforesaid and baptize into his name Who can I say with any good reason deny these novv to be Christians or not to haue the Lords ordinance of baptisme vvhich is still to be reteyned and not a nevv to be gotten or repeated agayne Like as the straungers and Proselytes of the Gentiles that came to the faith of Israell in the time of their apostasie and so vvere circumcised reteyned still their circumcision vvere received in Iudah to eat of the Passeover together vvith the Israelites themselues Whereof none might eat that were uncircumcised 2 Chron. 30 1 11 25. with Exod. 12 48 49. VIII The Scripture also teacheth that God hath * Rev. 18 4. 〈◊〉 2 2. and 3 1. and 4 1 2 12 15 16 17. Mich. 1 1 5 13. c. Ier. 2 2 c. Eâ—â—â—â— 16 2 60. and 20 4 44. and 22 and 23 chap. his people in the Romish Babylon under his covenant of grace and vvhen he calleth them out from thence requireth of them not to be partakers of their sinnes but requireth not to leaue whatsoever is had in the church of Rome But as the †Prophets taught dealt with Israel of old the childreÌ„ of that church should plead vvith their mother that shee take away her fornications out of her sight and her adulteries from between her breasts Novv “ Matt. 28 19. Baptisme is not of her adulteries but of Christs ordinances it is not a threshold or post which Antichrist hath brought into the Temple of God but was set therein ‡ Rom. 6 3 â—â—â—h 2 Thes 2 3 4. and Rev. 11 chap. of old by the Lord himself Neyther may vve plead vvith the Church of Rome to take it avvay but that shee put avvay the fornications corruptions that are of her ovvne addition Which are the very things * Ezech. 43 7 8 9. and 16 chap. Iudg. 2 〈◊〉 Psal 106 35 39. Esa 8 11 c. Amos 5 4 5 6 14 15. with Rev. 8 9 〈◊〉 13 6 17 14 chap. c. that cause the abomination of her estate and vvhich vve are bound to leaue put avvay and not all vvhatsoever is had in such Apostaticall Churches IX Els by such like reasons as the baptisme is renounced which is the received men might also urge as some haue done not to reteyne useâ— regard as vve should the articles of faith the learning of the scriptureâ— the translations thereof had and acknovvledged in those Church â—â—ld 〈◊〉 likewise might persvvade to the dissolution of such mariages as haue bâ—â— had by their Ministerie vvith other as strange consequences that by 〈◊〉 maner of reasoning vvould be inferred thereupon Which to admitte 〈◊〉 vvere contrarie to Deut. 5 32 33. and 31 9 13. Prov. 4 25 26 27. and 23 2 Chro. 29 and 30 chap. Esa 8 19 20. and 34 16. Luk. 16 29. Ioh. 5 39. Act. 15. and 15 21. and 17 2 3 11. Rom. 15 4. 16 17. 1 Cor. 4 6. 1 Thess 5 21. 2 Tâ—â— 3 14 17. Heb. 13 4 9. Rev. 1 3. 2 Pet. 3 17 18. OBJECTION I. But †The Anabaptists M. A. c Animad p. 68 72 71 75. the Baptisme had in the Church of Rome is not true baptisme 〈◊〉 an Idol and lying signe a detestable and cursed sacrament a fiction 〈◊〉 true Christian baptisme ‡ M. Cl. no better then when we wash our own face wiâ—â— water dayly Of which sort also the Baptisme of the Church of England 〈◊〉 And Circumcision that was kept in the apostasie of Israell heretofore ANSWER Assertions notably erroneous if not indeed hereticall and blasphâ—mous and such as are not peculiar to the Anabaptists alone but are soâ—â— of them affirmed and some of them also published by others some saâ—ing one thing some another some speaking of one church some of anâ—ther some to one purpose some to another sometimes more plainly directly sometimes vvith shifts pretences more deceiving the simplâ— and bevvraying their ovvne iniquity Which is the more lamentable 〈◊〉 as much as these being maine grounds of Anabaptistrie they shouâ—â— therefore be convinced and resisted not coloured or pleaded for by as meanes For if the former assertions vvere true then would it necessarie follovv that the Baptisme received in the Churches aforesaid is not 〈◊〉 ordinance of God not to be reteyned but utterly to be rejected 〈◊〉 baptisme to be received both for obedience of the commandement 〈◊〉 God and for our ovvne comfort Reasons shewing That if the Baptisme of the Church of Rome England were an Idol and lying signe c. then it ought to be renounced and another to be receyved I. Because Idols and lying signes and fictions are not of God but the Divell who is a lyar and a Father thereof Ioh. 8 44. Rom. 3 4. II. Neyther can an Idoll and lying signe or such a baptisme as is more then a dayly vvashing of our owne faces be the signe and sealeâ— Gods true and everlasting covenant of the righteousnes of faith and â—â—ashing avvay of our sinnes in the blood of Christ 2 Cor. 6 14 15 16. â—â— 2 18. 1 Cor. 8 4. with Rom. 4 11. and 6 3 4. III. The signe in a Sacrament also is that which is outward visible 〈◊〉 â—h in Baptisme is the vvashing with water in the Name of the Lord. 〈◊〉 if this be a fiction and lying signe in the Churches aforesaid then is not the Lords And they which are there baptized haue not then the outvvard visible signe vvhich the Lord hath ordeyned to be had of his people and therefore are bound to gette it unto them where it may be â—ad Rom. 4 11. and 6 3 4. Act. 10 47 48. Matt. 3 11. and 28 18 19. with Gen. 1â— 11 12 13. and 21 4. IV. And that also is to be done without delay and before they may come to the Lords Supper seing the neglect of Baptisme is sinne as was the neglect of circumcision and no unbaptized person may eat of the Lords supper as no uncircumcised person might eate of the passeover Ephes 4 4 5. and Luke 7 29 30. with 1 Cor. 10 16 17 18. Exo. 4 24
25 26. and 12 43 â—â— 48. V. And if any that reteyne an Idoll baptisme lying signe and fiction and haue not the Lords signe of the vvashing away of their sinnes in the blood of Christ will so presume to come to the Table of the Lord they doe highly prophane it and eat judgment unto themselues 2 Cor. 6 14 1â— 16. with 1 Cor. 11 27 28 29. and Mal. 1 7. 2 King 23 21. with ver 4 c. Eâ—â— 16 19 20 21. Esa 44 20. Zach. 10 2. VI. Yea seing Baptisme is the badge of Christianitie will it not also follovv hereupon that such persons as haue no other outward baptisme but an Idoll baptisme and lying signe and fiction stand outwardly in this behalf Idol and false Christians and the Ministers among them Idoll false Ministers profaning the holy things which they minister And that therefore the persons and ministers vvhich so speak and write against the baptisme of the Churches aforesaid and yet haue no other outvvard baptisme but what they received there are accordingly to be esteemed themselues untill they revoke their ungodly errours And moreover 〈◊〉 none vvho haue but an Idol baptisme and lying signe themselues 〈◊〉 such estate minister baptisme or the Lords supper to others and be accepted or reteyned for the ministers of Christ without great sinne and Impietie 2 Cor. 6 14 15 16. with 2 Chron. 29 and 30 chap. Ezra 2 61 62 〈◊〉 and 6 19 20 21. Jer. 10 8. Psal 115 4 8. 1 Cor. 10 7 14. Ioh. 5 21. Rev. 21 8. and â—2 15. Zach. 10 2. and 11 17. Ezech. 44 6 7 8 9. VII Neyther can it be thought that repentance vvhich still they speak of should ever make a lye to be a trueth an Idoll to be Gods ordinance a lying and cursed signe to be a true and blessed sacrament For â—â—â—â—gh repentance fyndeth mercy vvith God for a lye yet a lye is a lye 〈◊〉 and an Idoll vanitie Zach. 10 2. Ier. 10 8. Ioh. 8 44. and 14 6. and 17. 〈◊〉 with 2 Cor. 6 14 15 16. VIII Nor doe they indeed repent who still reteyne such baptisme 〈◊〉 themselues think to be an Idoll and lying signe and fiction For true repentance and our duty to God leadeth and byndeth us to cast avvay all Idols and lying signes and fictions farre from us Hos 14 8. Ezeck 2â— Esa 30 22. 44 20. 1 Cor. 10 14. 1 Joh. 5 21. with Rev. 2 20 21 22. and 9 20. 14 9 12. And this also as I noted before is religiously to be done afoâ—â— ever we offer to come to the Lords supper as they in Israell careful purged the Temple that had ben defiled and brake dovvne the Idols at idolatrous monuments afore they would celebrate the Passeover 2 Chr 29 and 30 chap. 2 King 23 3 23. with 2 Chron. 34 and 35 chap. IX Whereas therefore they say * Animad p. 70. We haue gotten the Lords Baptisme comming to the Lord in true faith and repentance vvho baptizeth us vvith the hâ—â— Ghost and vvith fire As for the outvvard vvashing vvhich vve had it need not beâ—â— peated c. And afterward say †pag. 72. We haue renounced that Romish Baptisme asâ— impure idoll in their abuse c. they doe but shift and contradict themselueâ— and deceiue others and still runne into errors one after another moâ—â— and more For 1. speaking of the Lords baptisme they speake of that vvhich invvard vvhereas our question is of that which is outvvard 2. They speake of abuses in the ministration and opinions of the Minâ—sters thereof wheras our question is of the thing it self not of the abusâ— 3. Their assertion implyeth that they had not the Lords baptisme till tâ—â— gotte it themselues by comming to the Lord in true faith and repentance Which plaine Anabaptistrie and covert Popery and Arminianisme Whereâ—â— they debase Gods grace and exalt mans works For when they say thâ— haue gotten the Lords baptisme by true faith and repentance it must be understooâ— eyther of the inward or outward Baptisme If of the inward besides thâ— it toucheth not the question as is aforesaid it implyeth Popery if of tâ—â— outvvard it conteyneth Anabaptistry 4. And that moreover so as if they had dyed themselues in their iâ—fancie they had not then had the Lords baptisme nor had ben baptizâ— vvith the Holy Ghost And as not themselues so neyther any other iâ—fants there baptized 5. No nor when they were come to yeres if they had dyed afore the had left to be members of the church of Rome and England For somâ— of them left the one some the other and all of them haue left both Aâ—â— holding them †Animad p. 68.70 72. 75. 82. 93. 96. â—ustis pag. 121 278 463. not to be under the covenant of God nor to haue tâ—â— Lords baptisme for a signe unto them of his covenant and a seale of tâ—â— righteousnes of faith in Iesus Christ but that he hath broken the covâ—nant euen on his part also and hath giuen them a bill of divorce pâ—â—â— them avvay c. it vvill follow that they suppose they did then come the Lord in true faith and repentance and as some of them speak it did the enter into the covenant of God vvhen they left that estate and came to thâ— cause vvhich now they professe And so either they haue no outward bâ—ptisme at all according to their ovvne opinion confirming the covenaâ—â— of God and the righteousnes of faith unto them in Christ or els theâ— had it before they came under the Lords covenant and in a Church â—â—â—â—ced from the Lord. Let them chuse which they vvill and shew hovv â—â—r ovvne estate can be warranted by the vvord of God and how their â—â—nions and courses agree with the doctrine of the Scriptures concerâ—â—â—g the covenant of God and the eternity thereof the sacrament of baptisme and the ministration thereof the mediation of Christ and the â—â—nt thereof both for confirmation of the covenant and comfort of the Sacraments vvhich are giuen and continued by the Lord as signes and â—â—â—des of his covenant and mercy in Iesus Christ 6. And furthermore by their assertions it vvill follow that they which are baptized in those churches and dye in that estate they haue not the Lords baptisme being not come to the Lord in true faith repentance and withall dye out of the covenant of the Lord and so out of the estate of salvation in Churches divorced froÌ„ the Lord which haue not baptisme for a signe of Gods covenant unto them and a seale of the righteousnes of faith in Iesus Christ Novv into what a vvofull estate by this meanes they bring all that are baptized in those Churches and so dye not seeing and leaving the corruptions thereof and what grounds besides they lay of Anabaptistrie herein let such as are vvise obserue and let themselues better consider vvith themselues hereafter as carefully renounce their vvicked opinions
and in Israel Neh. 13 15 22. Ier. 17 21 27. Amo. 8 5. 11. And vvhereas they say that circumcision was also a lying signe and false sacrament to Israell in their defection hovv doe they proue it Where doth the Scripture teach it will they haue us take it on their bare vvord and beleeue that their sayings are Oracles Or vvill they be wiser and more righteous then God himself * 2 Kin. 9 6. 13 22 23. Hos 4 6 12. 14 1. Amos 7 2 5 15. Mic. 6 2 3 c. with Lev. 26 25. vvho accounted them still to be his people and under his covenant and himself to be their God and upon this ground called them to repentance and shewed them many favours and bare vvith them a long time and aftervvard avenged the quarrell of his covenant upon them as he had spoken long before The historie of the Scriptures books of the Prophets make this matter so plaine as there is scant any chapter at all that doeth not manifest these things and convince their errour Some particulars I haue shewed heretofore ‡ Advert p. 59 63. otherwhere and shall novv treat of it further hereafter in answer of another objection here follovving thereabout 12. In the meane time vvhat will they saye to the circumcision of Iudah in their estate of apostasie vvhen they fell into most wicked Idolatrie and that not onely of Israels but euen of the heathens besides all that they had of their owne most sinfully vvithall Was Circumcision novv also among them none of Gods ordinance but an Idoll vvas it not the true sacrament of circumcision but a false and lying signe a detestable cursed sacrament unto them in that estate Were not they now stil the people of God Or had God broken his covenant vvith them on his part turned his ordinances into Idols unto them because of their idolatries and transgressions of his covenant Was not God still true and his signes and sacraments true signes and sacraments still unto them on the Lords behalf though they vvere become lyers and idolaters themselues Doth God cease to be true if man become a lyer God forbid Rom. 3 3 4. 13. Or haue the Gates of hell more prevayled against the Christian church since Christs comming then they did or could against the church of the Ievves before his comming in the flesh Mat. 16 18. Did not God when once he had giuen his signe of Circumcision so continue it still through all generations untill the comming of Christ notwithstanding al the apostasie both of Judah and Israell that then fel out sundry times And hath not the Lord done likewise hitherto and vvill so doe unto the end concerning the signe of Baptisme in the Christian church notwithstanding the apostasies and iniquities fallen out therein If not how then also and vvhere hath the sacrament of baptisme ben continued and derived unto these men them selues from Christ and his Apostles unto this day as I noted here before also to be observed Or is one and the same baptisme in one and the same Church an Idol and lying signe unto some and the ordinance of God a true signe unto others that doe there receiue it And this also in their infancy Or when they come to yeeres can they make that which is an Idol and a lying signe which is meer vanity and of the divell novv to be unto them the holy ordinance true signe of the Lord vvhich he hath giuen and instituted in his church Eyther therefore it must be acknovvledged to be Gods ordinance and his true signe though corruptly ministred and abused or if it be an Idol lying signe it is to be rejected another baptisme to be obteyned that is appointed and approved of the Lord. Halting betvveen two opinions pleaseth not God If it be an Idol and lying signe it is not the Lords And if it be the Lords as vve haue shewed it to be then it is no idoll or lying signe but Gods ordinance and true signe still continued in their corrupt estate and ministration 14. Neyther doth this hinder but that in any churches whether sincere or apostate yea in the best that are or ever were the ordinances of God may become unprofitable unto men by their owne sinnes circumcision may be made uncircumcision to such as break the law that is it may become unprofitable and be accounted for uncircumcision unto them Rom. 2 25 26. And baptisme therfore in like sort being novv come in the place thereof But shall we therefore say that circumcision or baptisme or any other constitutions of God in such Churches unto such persons are not the Lords ordinances nor his true signes and sacraments but Idols and lying signes detestable and accursed sacraments and constitutions Take an other instance in the Lords supper Was the Lords table in the church of Corinth a table of Divels or the Lords supper an Idol and a lying signe and detestable sacrament to such as eat it unvvorthily Or vvas it not in deed the Lords ordinance his holy Sacrament unto theÌ„ though sinfully abused by them as is manifest both by the Apostles words when he calleth it the not discerning of the Lords body but becomming guiltie of the body and blood of the Lord by the Lords severe chastising of them for this cause 1 Cor. 11 27 30. Which hovv should it be if it were not the Lords ordinance unto them vvhich he had giuen to his church people Doth the Scripture so speak of Idols and lying signes any where Or doth the Lord so punish the neglect or contempt of them Nay on the contrarie the Lord severely punisheth the regarding and reteyning of Idols the Scripture speaking of them termeth and esteemeth them to be †See M. Aâ—nsw Arrow against Idolatrie pag. 13 14. things of naught as it were filths doung or excrements lothsome things or detestable and abominations vanities lyes unprofitable false-vanities leasings and vaine-iniquitie c. So far is the Scripture from speaking or esteeming so honourably of them as it doth of the Sacraments and ordinances of the Lord though sinfully corrupted and abused OBJECTION III. But * Animad p. 72 c. Idols are of two sorts some meerely devised by men as Ieroboams †1 King 12 28. calues some perverted by men from holy signes to Idols as ‡ 2 King 18 4. the brazen serpent Both these kinds are in popish baptisme For their crosses exorcismes greasings c. are Idols of the first sort worse then Jeroboams bullocks their washing with water in nomine patris c. is of the second sort that is Gods ordinance turned into an Idoll as was the brasen Serpent Thus is there a mixture in Antichrists Christening of both sorts of abominations Therefore haue we renounced that Romish baptisme as an impure Idol in their abuse standing up in the place of Christ and his precious blood which it is not pretending
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
apostasie and so to be a notorious harlot and idolatresse vvhich all the people of God ought to forsake and to vvitnesse the trueth thereagainst euen unto death Yet being also desirous as I signified erewhile about an other matter that in al these things the truth may be found out what vve can and fynding that the Prophets vvhich accounted * Esa 1 21 Ier. 3 3 20 Eze. 16 35 Hos 2 2 5 Ierusalem Israell to be harlots and pronounced †Esa 57.3 4 5. Ier. 2 and 7 and 44 ch Hos 2 4. and 4 12. the children of Iudah and Israel to be the sonnes of the sorceresse the seed of the adulterer vvhore the children of transgression a seed of falsehood inflaming themselves vvith idols under every green tree slaying the children in the valleyes going a vvhoring from under their God Yea “ Ezec. 23 2 43. c with 16 2 3 44. c both of them Aholah and Aholibah Israell and Iudah to be the daughters of one mother who committed whoredomes in Egypt in their youth and afterward in the land of Canaan grew old in adulteries euen such as should be judged by * Ezec. 16 38. the Lord ‡ and 23 4◠by righteous men after the manner of adulteresses after the manner of womē that shed blood because they were adulteresses and blood was in their hands c. did yet notwithstanding in other respects acknowledge them also to be the people of God the house of Jacob the Lords vineyard and heritage the dearly beloved of his soule the virgin daughter of Zion the children of Israell beloved of the Lord as a vvoman that is beloved of her husband though an adulteresse the congregation of the Lord the house of Israell c. Esa 1 3. and 2 6. and 3 12. and 5 1. and 48 1. Jer. 2 4 11 13. and 12 7 10 Lam. 1 15. and 2 13. Ezech. 4 5 6. Hos 3 1. and 4 1. and 5 1. Amos 5 1. and 7 2 8 15. Mic. 2 5. and 3 1 3 5. and 6 2 3. These things I say considered I haue thought it not amisse here also to obserue somevvhat touching the Apostate churches of Christians and now more particularly touching the church of Rome by this occasion And this the rather that I may stirre up others more able seriously to consider of this matter for the further searching out and clearing of the truth therein and because my self haue heretofore ben drawen to write somewhat of these things already Which together vvith that I shall here annex I doe still leaue to be examined by the word of God Neyther wil the searching of this matter proue unprofitable if it be done religiously but will be of good and necessarie use both for the more sound convincing of the Papists and for preventing manifold errors and evils whereunto the Anabaptists and others are subject in this behalf Now therefore to proceed and come to the Objection aforesaid 1. First I take an argument from the Baptisme had in the churches aforesaid thus The Baptisme had in the church of Rome * I speake of the outward baptisme it self not of the additions corruptions thereabout is the Lords baptisme the signe seale of his covenant the ordinance of God had in that Church from the Apostles times before Antichrist there arose Rom. 6 2 3. and so is true baptisme vvhich is from heauen and not of men that one Baptisme which perteyneth to the body of Christ Eph. 4 4 5. which the Lord hath giuen to his church and not man whereof a number of Martyrs and other Christians haue ben and yet are partakers which such as leaue Antichrists corruptions ought not to leaue and renounce but still to reteyne it as being the Lords and such as wherevvith they may lavvfully come to the Lords supper vvhereas no unbaptized person may eat thereof As I haue shevved †Pap. 27 34. c here before touching these particulars at large Therefore the Church of Rome is the Church of God and under his covenant and hath some of the Lords postes ordinances yet remaining in it though mixed with their own inventions c. And if the church of Rome be thus then the church of England much more which is already much purged by the mercy of God frō the apostasie iniquitie abominations of the church of Rome Otherwise also what vvill become of these men themselues who eyther haue no other Baptisme but that vvhich they had in the churches aforesaid or if they take another unto themselues run a vvhoring after their owne inventions vvithout any vvarrant of the word of God as I haue shewed here before pag. 27 c. 2. If the churches of Rome and England be not under the covenant of God but divorced from the Lord c. then is there no salvation for any in those churches For out of the covenant of God there is no salvation They vvhich haue not God to be their God in Iesus Christ cannot be saved And they vvhich are not under the covenant of God haue not God to be their God in Iesus Christ Esa 43 11. with Act. 4 12. and Gen. 12 3. and 17 7. Act. 2 38 39. and 3 25 26. and 15 11. and 16 31. Joh. 14 6. 2 Cor. 6 14 18. Rom. 9 24 25 26. and 11 25 26 27. Gal. 3 8 15 18 26 29. 1 Tim 2 5. Now touching these churches themselues great difference is to be observed For the church of England the case is far more evident and vvithout al colour of question seeing they doe freely and fully acknowledge justification by faith onely in Iesus Christ without any opinion of the merit of works or intercession of Saints departed c. For the church of Rome there is farre more difficultie where both the merit of works intercession of Saints and the Popes pardons purgatorie with many other notable errors are taught and defended Yet considering that they professe and hold * Rhemes Annotat. upō 1 Tim. 2 5. Christ by nature to be truely both God and man to be that one eternall Priest and redeemer which by his sacrifice and death upon the crosse hath reconciled us to God and payed his blood as a full and sufficient raunsome for all our sinnes himself without need of any redemption never subject to possibility of sinning againe to be the singular advocate and Patrone of mankind that by himself alone and by his owne merites procureth all grace and mercy to mankind in the fight of his Father none making any intercession for him nor giueing any grace or force to his prayers but he to al none asking or obteyning eyther grace in this life or glory in the next but by him Considering I say that thus they professe although herevvith they haue many great errors and corruptions as I noted before by which they are generally seduced and perverted yet vvho dare say but that God
used by the Apostle that by it we may understand not the heathen but Christians being apostates vvicked mighty persecuters outwardly prevayling c. may appeare as I noted here before not onely by the like speach of this Prophet but of others also where the Israelites circumcised members of the church of God of the outward visible Church of Israell are likewise called heathens in regard of their perfidiousnes iniquity strength persecution prevailing outvvardly c. Psal 59 5. compared vvith the title of the Psalme Which is also observed by M. Ains in his Annot. both on Psal 59 1 6. and on Exod. 12 43. though in his opposition of us he forget both it and himself The like he observeth also upon the vvord ’‘ M. Ain annotat on Psal 54 2 5. and 59 1 6. Exod. 12 43. straungers which is applied by David to the Ziphims vvho vvere of the tribe of Iudah Psal 54 3. and to Apostate Israelites by the Chaldee Paraphrast as he noteth on Exod. 12 43. So as in this matter I need bring no other testimonie but his ovvn exposition of the Scripture othervvhere vvhen he dealeth syncerely therein vvithout any perverting thereof or shifting cavilling thereabout But hovv ever he deale it is evident and sufficient that the Iewes who vvere the people of God and so acknovvledged by the Prophets are by them also termed the Princes of Sodome and people of Gomorrah Esa 1 3 10. and 3 9 12 15. Jer. 23 13 14 22 27 32. Ezec. 16 3 46 56. vvith 13 9 10 18 19. c. And many other the like in the Scriptures that we need not think it strange to haue the termes of Gentiles of Sodome and the like applied to Christians likewise upon just occasions as in this place Rev. 11 2. c. Herewith also we may compare Ezec. 34 17 18 19. and that vvhich is written in the prophecy of Daniel hovv the litle horne Antiochus a type of Antichrist waxed great toward the pleasant land of Iudea euen to the host of heauen the Church of God among the Iewes and cast downe some of the host and of the starres to the ground and stamped upon them yea magnified himself euen to the Prince of the host the Lord God himself and that by him the dayly sacrifice figuring out Christ and justification by faith in him was taken avvay Antiochus also commāded the Jevves to sacrifice swines flesh unclean beasts to eat also therof c 1 Mach. 1 47.48 2 Mach. 6 18. 7 ch A type of Antichrists enjoyning of will worship teaching of Iustification by works walking in unclean conversation c. and the place of his Sanctuarie cast dovvne and the host of Gods people giuen over for the transgression against the dayly sacrifice and that he cast dovvne the trueth the doctrine of Gods Law touching his vvorship and the vvorship it self to the ground having both the Sanctuarie the host giuen to be troden under foot polluted for many dayes Dan. 8 9 14. and 11 31. c. Where though the Sanctuarie and host were thus giuen to be troden under foot and polluted c. yet were they still the Temple church and people of God notvvithstanding To conclude therefore it may appeare likewise †Rev. 11 2. by this Scripture vvhich speaketh thus of the Court giuen unto the Gentiles c. hovv we may esteem of the church of Rome the like churches to be in the outvvard visible estate thereof the Court novv giuen to the Gentiles to the hierarchie of Antichrist the vvicked profane revolting mightie persecuting Christians Rev. 11 2. and so likewise to be the Temple of God wherein the Man of sinne sitteth as God c. 2 Thes 2 3 4. and consequently that fit reference may be made between thē the estate of the Church of Iudah in sundry respects so as if Iudah and the Sanctuarie was then the Church and Temple of God vvhich our opposites themselues wil not deny then the same in like sort must needs be yeelded also to the church of Rome and other churches in such estate 9. Which is yet the more evident if vve obserue that in the church of Rome there are the Lords posts and thresholds mixed vvith their owne as was in Iudah and Ierusalem of old Ezec. 43 7 8 9. Rev. 11 2. and 2 Thes 2 4. Which how ever some blush not to deny yet euen experience it self sheweth both the thing it self to be true and undeniable and such assertions to be notoriously false and extreemly injurious against the vvork of Gods grace and power who hath preserved sundry trueths and ordinances of his among them albeit them selues haue commingled therevvith their ovvn notable errors superstitions As namely the doctrine of one God and three persons the Father Sonne and holy Ghost of the Sonne of God made man professing and vvitnessing to death that Iesus is the Christ the Sonne of God the doctrine also of the Creation of the world made of nothing by the word of God of the Redemption of the vvorld by Jesus Christ of the Resurrection of the body and Immortality of the soule together with the other grounds of Christian faith that are conteined in the Articles commonly called the Apostles Creed the Nicene Creed Athanasius Creed c. Also the Lords ordinance of Baptisme though commingled vvith their owne superstitions as the doctrines aforesaid likewise be vvith sundry errors and corruptions of their ovvne Besides that such as haue and reteyne the Baptisme there had may lavvfully and comfortably eat at the Lords table Which othervvise such could not doe seeing they that haue not the Lords Baptisme may not eat of the Lords Supper but should profane it if they doe Mat. 28 18 19 20. compared with Exod. 12 43 45 48. Mal. 1 7 8. Moreover the termes of the Temple of God of the Court of the Temple are by the Apostles ascribed to that and the like Christian churches and people 2 Thes 2 4. Rev. 11 2. And the people of God which are called and come out of Babylon need not a nevv plantation of a church but a reformation onely In which respect the tearme of the Reformed Churches is very fit and godly and the proceeding accordingly Whereas the course and dealing of the Anabaptists and all such as eyther begin all a new or averre such assertions as doe necessarily imply it is not onely preposterous but excedingly sinfull and erroneous Rev. 7 and 11 and 14 chapters with 18 4. and Esa 48 20. Ier. 50 8. and 51 45 50. 2 Chron. 29 5 17. 2 Thes 2 4. 2 Pet. 2 1 2. c. and 3 1 2. c. Iude. ver 3 c. Finally if the former assertions were true and that there were not any of Gods posts thresholds or ordinances at all left in that church then would it follovv on the one hand that the apostasie of the man of sinne
a chief captain under Nebuchadnezar the king of Babylon how he burnt the house of the Lord and the houses of Ierusalem and brake dovvne the walles thereof c. Jer. 52 12 13. c. Lam. 2 7 9. To vvhich time the 97 Psalme also here alledged may be referred Daniel speaketh of Antiochus king of Syria who magnified himself against God took avvay the dayly sacrifice cast avvay the place of Gods sanctuarie trode it the host of God under foot and as it is in another place of the same prophecy polluted the Sanctuarie of strength or the Sanctuarie and munition meaning the Temple and city of Ierusalem and placed the abomination that maketh desolate So as though the Temple and City of Ierusalem novv remayned yet they were polluted spoiled cast avvay and trode under foot Dan. 8 11 13. and 11 36. with ver 31. Besides the Iewes in the captivitie of Babylon acknowledge that their sinnes deserved it as the Prophets also for their sinnes had denounced it Dan. 9 5 14. Psal 79 8 9. with Jeremies prophecy throughout Whereas the Iewes in the persecution of Antiochus alledge their integritie and faithfull constancie in the vvorship service of God euen unto death Psal 44 17 22. Albeit that divers also then eyther by the persecution of Antiochus or by his flatteries or both were corrupted and dealt vvickedly against the covenant of the Lord. Dan. 11 32 33 34 35. Wherein likevvise there was a fit type both of Antichrists dealing and of the churches estate in this behalf And in all these times the Iewes notvvithstanding vvere the church people of God though some of them were slayne and destroyed yet among them still God preserved his Church and people from the destruction intended by their adversaries Both vvhich as touching the question and Scripture in hand should carefully be observed Finally this Scripture is so to be understood as it may not contradict but agree with that which is written Rev. 11 2 3. where the Court of the Temple is giuen to the Gentiles and the holy City trode upon two and fourty moneths whether this be understood †Resēbling the times of Eliah of Antiochus of Christ among the Pharisees c. of shorter or longer times which yet should haue an end or vvith ver 3. of 1260 yeeres putting a day for a yere And afterward the Temple of God is opened in heauen and therein is seen the Ark of his Testament or covenant c. Rev. 11 19. and 14 15 17. and 15 5 6 8. and 16 1. And God hath his people stil in Babylon Rev. 18 4. So Gods church and people then remayne still undestroyed notvvithstanding all the opposition and exaltation of the Man of sinne with all his tyranny cruelty and persecution had in over and against the church and people of God from time to time untill himself being the sonne of perdition come to be consumed and destroyed in the end Othervvise also the Anabaptists plea should here againe be strengthned who hold †M.S. charact of the Beast p. 56 c. that Antichrist hath utterly destroyed the true Temple the true church and hath abolished the true baptisme of Christ and that therefore they must reare up a new church and get themselues a new baptisme c. And so they proceed from one errour and evill to another Wherein this mans erroneous opinions and corrupt gloses may harden them much the more And hitherto of the first exposition of the vvords aforesaid that here is giuen His other exposition is that vvhen the Apostle saith Antichrist sitteth as God in the Temple of God it is to be understood of their owne vaine ostentation vvhiles they vvill haue ‘ Doth he meane the church of Rome or vvhat els speaketh he off it what I pray you called the Christian catholick church and the Pope the head of the same First I ask vvhereof he speaketh this that they vvill haue it so called If of the Temple of God himself in his very last vvords told us that by it is understood Gods church people in deed If he speak of some other thing he speaketh not to the point in hand And besides vvhat is it that he speaketh off And why doeth he not name it Is it because if so he did his exposition vvould be found eyther contradictorie to the former or some other way to no purpose at all but against himself Secondly if the Apostle had meant that it vvas not the temple of God in deed but onely that they would haue it so called could he not so haue expressed his mynd for this clause of the Temple of God as he doeth in the next vvords touching Antichrist himself vvhen he saith he shevveth himself or pretendeth that he is God and as the Scripture speaketh othervvhere vvhen it noteth the blasphemie of them which say they are Jewes are not but are the Synagogue of Sathan and so doe lye Rev. 2 9. and 3 9. Thirdly if it be thus to be understood as now he saith that it is not the Temple of God in deed but onely that they vvill haue it so called in vain ostentation making the Pope the head thereof then besides his strengthning again of the Anabaptists opinion aforesaid his owne former exposition here giuen can not stand vvhere he said in the last vvords before that it is to be understood of Gods church and people invaded and destroyed by Antichrist as Jerusalem and the dvvellers therein were dealt vvith by the heathens of old For these were in deed the church and people of God though sinfully corrupted not onely in their owne vaine ostentation that they vvould be so called Lastly many often boast vainly of that vvhich notvvithstanding they haue or may haue in deed but yet abuse it or vvalk not worthy thereof as I shevved ‘ Pag. 106. 107. heretofore by the example of the Ievves here spoken off out of Esa 48 1 2. Zeph. 3 11. Matth. 3 9. Ioh. 8 37 39. as likevvise the church of Rome hath a long time boasted that it is the church of God and as other churches and people also doe vvhen yet they abuse and vvalk not vvorthy of that mercy of God unto them Besides that Lucifer the king of Babylons vain boasting of his sitting on the mount of the Congregation c. did not hinder but that it vvas in deed the Temple of God and the Mount of the congregation in the sides of the North c. Esa 14 13. Other things here I omitt as being meerly vaine in deed that a particular church should challenge to be the catholick church vvhich cannot be as they understand it the Pope to be the head of the same vvhich Christ onely is and no other can be Ephes 1 22 23. Let these clauses therefore all by-matters be omitted that perteyn not to the point in hand let the thing be simply propounded as it should be thus vvhether the church
flesh and blood which can not comprehend them Rom. 9 18. Psal 115 3. Esa 14 24 27. and 28 29. and 46 9 10 11. Ezech. 1 4 c. Psal 92 5. Matth. 11.25.26 and 20 15. 5. Moreover If sinne foreseen be the cause of Reprobation then it is eyther originall or actuall sinne But not originall sinne because then all men being so borne should be reprobate Neyther actuall sinne first because then no infants no not of the Turks or Heathens that dye in their infancie should be reprobate secondly because that then on the other hand all of yeres should be reprobate and rejected seeing all such sinne actually as the Scripture teacheth and al vvil acknovvledge 1 King 8 46. Psal 14 2 3. Rom. 3 9 19. Eccles 7 20. 6. Besides if unbelief or other sinne foreseene should be the cause of Reprobation then should also faith and holines foreseen be the cause of Gods election But this is not so as vvas shevved here before p. 221 c. 7. Finally vvhy els should the Apostle so sharply rebuke such as make vaine and odious objections hereabout as he doth vvhen he saith O man vvho art thou that repliest against God Shall the thing formed say to him that formed it Why hast thou made me thus Hath not the potter povver over the day of the same lumpe to make one vessell unto honour and another unto dishonour What if God vvilling to shevv his vvrath to make his povver knovven indured vvith long suffring the vessels of vvrath fitted to destruction and that he might make knovven the riches of his glorie on the vessels of mercy which he hath afore prepared unto glorie Rom. 9 20 23. And hovv greatly again doth the same Apostle admire and reverendly adore Gods dealing herein teaching us by his example so to doe as he doth saying O the depth of the riches both of the wisedome and knowledge of God how unsearchable are his judgements and his waies past traceing out For who hath knowen the mynd of the Lord or who hath ben his counsellour Or who hath first giuen to him it shal be recompensed unto him again For of him through him and to him are all things to vvhom be glorie for ever Amen Rom. 11 33 36. SOME OBJECTIONS AND ANSWERS Object I. But this opinion and doctrine maketh God to be the first cause and author of all sinne Ansvv Not so For first the elect also sinne and not the Reprobate onely And Gods decree of reprobation perteyneth onely to the Reprobate and not to the elect Another cause therefore there is and must needs be of sinne both in the elect and reprobate namely the abuse of free vvill in Adam in vvhom all haue sinned and of whom all are descended both the elect and reprobate and synce Adams fall mans naturall corruption his corrupt vvill concupiscence Gen. 3 1 6. and 5 3. compared vvith Rom. 5 12 19. Jam. 1 13 17. Eccles 7 29. Ephes 2 3. 2. Secondly vve are to distinguish between the action and the corruption of sinne Also betvveen sinne and the punishment of sinne Sinne as sinne and the corruption thereof is of man who being made righteous transgressed vvittingly willingly For vvhich see the Scriptures aforesaid and the like But as it is an action the abilitie to doe this or that is of God in vvhom we liue and moue and haue our being Act. 17 21. also as it is the punishment of sinne it is justly inflicted by the Lord vvho is just to punish sinne Thus God hardneth the heart of Pharaoh Exod. 4 21. 9 12 16. vvith Rom. 9 17 18. and Pharaoh hardneth it himself Exo. 8 15 32. and 9 34. Which as Pharaoh doth it is sinne as God doth it it is the punishment of sinne And thus it hath the consideration of good for declaration of the justice of God For God is just in all his waies and holy in all his vvorks Psal 145 17. and his understanding is infinite vvhich man may admire but cānot cōprehend Psa 147 5. 77 19. vvith Rom. 11 13-36 3. Thirdly distinguish also betvveen effects and consequents Sinnes come after Gods decree of Reprobation not as effects therof but as cōsequents that follovv after it It is most holy so not the cause of sinne 4. Neither is it sound to say because God suffereth this or that therefore he doeth it Difference is to be put between Gods decree of permission vvhich concerneth all and between Gods decree of Reprobation vvhich respecteth onely some to wit the Reprobate Besides all know that men suffer many things which they doe not nor can be said to doe nay vvhich many times they forbid And the cause of an action rightly and properly considered is in the doer not in the sufferer 5. Otherwise let it be observed whether these men themselues doe not in deed by their opinions make God the author of sinne and of evill and destruction vvho hold that God would haue all and every particular man vvhosoever to be saved and cannot deny but he is able to saue all vvhom he is vvilling to saue and yet also grant as the truth is that he doth not saue all What now vvil follow hereupon according to their assertions let them consider with themselues 6. Finally God is so farre from being author of sinne as it is sinne as he hateth forbiddeth and condemneth it vvhich his word everie where and his vvorks at all times make manifest Object II. But the Lord saith by Ezekiell I will not the death of the wicked but that the wicked turne from his way and liue Ezec. 18 23 32. and 33 11. Ansvv 1. The Lord is not contrarie to himself who saith by the same Prophet As the vine tree among the trees of the forest which I haue giuen to the fire for fewell so vvill I giue the inhabitants of Jerusalem and I vvill set my face against them they shall goe out from one fire and another fire shall devoure them and you shall knovve that I am the Lord vvhen I set my face against them Ezec. 15 6 7. Where the Prophet shevveth that as the vine tree is by Gods framing and disposition of it giuen to be fevvell for the fyer so also the Ievves inhabitants of Ierusalem vvere then by the speciall decree of God appointed to the fire and destruction 2. The Prophet speaketh of temporarie death as may appeare by Ezech. 33 11 25 28. and 18 2 13 27. compared vvith chapt 12 and 13 and 14 and 15 c. vvhereas the question is about reprobation to eternall death And great difference there is betvveen these tvvo as may be seen in the cases of Naboth and the Blasphemer spoken of Lev. 24. who vvere both of them stoned to death Lev. 24 14 21. and 1 King 21 1 13. Also in Iosiah and Achab who vvere both slaine in battell 1 King 22 34 35. and 2 Chron. 35 20 24. These now had a like bodily
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
hath there ben a reconciliation made again betweene the parties aforesaid and that enmitie between them taken avvay for Christ is the Lambe slaine from the foundation of the world Rev. 13 8. Hebr. 13 8. And so the counsell and vvork of God should be infringed touching that hostile and perpetuall enmitie vvhich the Lord himself said he vvould put between the seed of the serpent and the seed of the vvoman as is aforesaid But this cannot stand with the unchangeablenes of Gods counsell or truth of his word And therefore is erroneous Not to speak of that confirmation thereof which the continual experience of all ages and euen of this generation wherein we liue at this day may afford 4. And if vve look at Israel we may obserue that in the Tabernacle Temple there were tvvo Altars the one called the brasen Altar for the burnt offering and sacrifice the other the golden Altar for the burning of incense thereupon At both vvhich the Priests as types of Iesus Christ ministred in Israell The one more specially typing out the Redemption vvrought by Christ the other his Intercession Exod. 27 1 8. and 30 1 8. Ezech. 40 47. and 41 22. and 43 13 27. compared vvith Heb. 13 10 11 12. Revel 8 3 4. By which as we may learne against the Papists that Iesus Christ is our Redeemer at the brasen altar on vvhom alone vve are to relie for salvation and our Intercessour at the golden altar on vvhom alone also vve are to relye for the mediation of his Intercession for us and not upon the Angels or Saints departed so likewise for the question in hand we may furthermore learne this withall that Iesus Christ is Redeemer onely for them for whom he is Intercessour And Intercessour he is onely for the Elect and faithfull and not for the world the Reprobate and wicked therein As Christ himself and the Prophets and Apostles doe teach us Ioh. 17 9 20 24. Psal 16 3 4. with Act. 2 25 36. Esa 53 12. Rom. 8 33 34. Heb. 9 24. Rev. 8 3 4. Therefore also he is the Redeemer onely of the elect and not of the world the wicked and reprobate vvhosoever Which is yet further confirmed unto us by the very names and titles vvhich in the Scriptures are attributed to Christ agreably hereunto as namely that he is called Jesus Christ the Saviour the Annoynted one the Author Captaine and finisher of our faith and salvation the great shepheard of the sheep the shepheard and Bishop of our soules the Father of eternitie the Prince of peace the Angell of the covenant the Sun of righteousnes the comfort of Israell and eternall life c. Mat. 1 21 22 23. 16 16. Act. 2 36. Heb. 2 10. and 12 2. and 13 20. 1 Pet. 2 25. 1 John 4 14. Esa 7 14. and 9 6. 1 Tim. 2 5. Mal. 3 1. and 4 2. Luk. 2 25. 1 Ioh. 5 12.20 5. Hither also may be referred that as the Passeover of old vvas instituted and killed for Israell onely and not for the Egyptians so Christ our Passeover was ordeyned and sacrificed onely for his Israel chosen people and not for the vvicked and all in the world vvhosoever none excepted Exod. 12. chap. 2 Chron. 30. and 35. Ezr. 6 19 22. compared with 1 Cor. 5,7 and Rom. 8 33 34. 1 Pet. 1 2 18 21. 1 Joh. 5 19 20. 6. Christ by his death hath redemed those onely for vvhom the Lords pleasure prospereth in his hand whom also he maketh to be his seed him to be the chastisement of their peace to be healed vvith his stripes Esa 53 5 10. with 1 Pet. 2 24 25. Which fruit and effect is onely in the elect and not in all whosoever as all will confesse Otherwise also we should extend the redemption of Christ further then God himself vvho gaue him to death for us intended it and contrarie to the Scriptures which apply it onely to some and not to all and everie one in the world whosover Psa 16 2 3 4. c. with Act. 2 25 36. Esa 9 6 7. 53 4 67. Ier. 23 5 6. Dan 9 24 27. Ioel 2 33. Mic. 5 2. Mal. 4 2. Mat. 1 21. 20 28. 26 28. Luk. 19 9 10. Rom. 8 33 34. Heb. 9 28. 10.14 13 10 11 12 20 21 1 Ioh 5 4 12 13 19 20. 7. Christ layd dovvne his life onely for his sheep Joh. 10 11 15 16. and 15 19. Heb. 13 20. 1 Pet. 2 24 25. And therefore not for al in the world seeing all are not his sheep Joh. 10 26. Mat. 25 33. c. 8. Christ dyed to confirme the covenant of Gods grace for eternall salvation unto his people Dan. 9 24 27. Gal. 3 13 18. Heb. 9 15 16. and 13 20 21. Mal. 3 1. and 4 2. with Mat. 1 21. and 26 27 28. And therefore onely for them that are the heires of salvation For vvhich see the Scriptures reasons aforesaid Now whereas Daniell speaking of the Messiah saith he should be cut off and bring in everlasting righteousnes and confirme the covenant with Many Piscat resp ad disp Taufren p. 73. c. c. Dan. 9 24 27. two things there are about the vvord Many well observed by some vvriters which here I vvill mention One is that if we doe thus translate and understand the vvord Many then we must remember that the elect godly for the number of them are to be considered two vvaies either in comparison with others or simply in themselues The elect and godly in comparison of the reprobate and ungodly are few and the lesser number Mat. 7 13 14. and 20 16. and 22 14. Rom. 9 27 Piscat in Dan. 9 27. 28 29. with Esa 1 9. and 10 22 23. But being considered in themselues the elect and faithful are many and the number of them very great Mat. 20 28. Heb. 9 28. with Esa 53 11 12. Rev. 7 4 9. The other thing is that the word here translated Many may also be translated the excellent the great the noble glorious honourable c. as the same vvord is by Daniell in the singular number used applied to God vvhen he calleth him the great God Dan. 2 45. and by others also is used when they speak of men or other things that are great or excellent as in Iob. 32 9. Ier. 41 12. Hos 8 12. and so likevvise may be understood in Esa 53 11. And thus it agreeth vvith Davids speach Psa 16. where using another word he bringeth in Christ speaking to God the Father thus My goodnes extendeth not to thee but to the Saints vvhich are on earth to the excellent in vvhom is all my delight Psal 16 2 3 c. By vvhich Psalme also we may learne for the question in hand that the benefit of Christs redemption and mediation is not to be extended to Idolaters unbelevers or other like wicked persons vers 4. but onely to
5 21. and 5 1 10 11. 1. Because the graces and fruits aforesaid namely the spirit of adoption faith in Iesus Christ with the fruits thereof are certain pledges and assurances of Gods eternall election unto salvation as hath ben shewed before pag. 222. Novv as God himself so his decree and loue toward his elect for salvation is unchangeable therefore it cannot be that those vvhom he hath chosen unto life eternall should by him again for ever be rejected and become reprobate unto condemnation and so to fall utterly from the Lord to be deprived for ever of his quickning spirit and saving faith in Iesus Christ Mal. 3 6. and Exod. 3 14 15. Jam. 1 17. Heb. 6 17 18 19 20. Mat. 24 24 31 34. 1 Sam. 15 29. Psal 102 13 14 27 28. Ier. 31 3. Joh. 13 1. compared with 2 Cor. 1 19 22. Rom. 8 15.16 Gal. 4 6. and 5 22 23. Ephes 1 3 14. Phil. 1 6. Tit. 1 1 2. Rom. 8 29 39. 2 Els it vvould follow eyther that such were not the Lords giuen unto Christ or that the Lord is overtaken and deceived in his decree election of grace or not able to preserue them by his grace power to eternall life but that they vvhich are his sheep for whom Christ layd dovvne his life might notvvithstanding perish and be plucked out of his hands Contrarie to the doctrine of Christ Mat. 24 24 31 35. Ioh. 3 8 14 15 16. and 5 24. and 6 35 37 39 40 56 57 58. and 10 15 27 28 29. And contrarie to his prayer Ioh. 17 20.24 with 14 16. Contrarie also to the doctrine of the Prophets and Apostles Esa 54 9 10. and 55 3. with Act. 13 34. Jer. 31 31 37. and 32 40. Habak 2 2 3 4. with Rom. 1 16 17. and 4.20 25. and 8.29.30 1 Pet. 1.3 4 5. 1 Iohn 5.4.13.18 Revel 13.8 and 21.27 and 22.6 9. And contrarie to their assured perswasion recorded for our instruction and comfort in the Scriptures vvhen they say I know that my Redeemer liveth and that he shal stand at the latter day upon the earth c. Job 19 25. And againe I know whom I haue beleeved and I am perswaded that he is able to keep that which I haue committed unto him against that day 2 Tim. 1 12. And vvhen the Apostle speaketh of all the elect saying Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth It is Christ that dyed yea rather that is risen again who is euen at the right hand of God who also maketh intercession for us Who shall separate us from the loue of Christ Shall tribulation or distresse or persecution or famine or nakednes or perill or sword c. Nay in al these things vve are more then conquerours through him that loved us For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate us from the loue of God which is in Christ Iesus our Lord. Rom. 8 33 39. 3. Neyther els could vve in this life haue assurance of salvation in Christ but should still be wavering and in doubt and so be left without sound comfort in the midst of the manifold tentations and afflictions of this life Like as cometh to passe by the erroneous doctrine of the Papists in this and other like points of their religion Contrarie also to the assured promise of God the true nature of faith and the gracious testimonie of Gods spirit and fruits thereof in us Besides the examples of such as are recorded in the Scriptures to haue had assurance of salvation and of perseverance to the end As vvas shewed in some examples here before Psal 119.49.50 and 56.3.4.9 13. and 62 1.2 and 116.10 vvith 2 Cor. 4.13.14 Psa 55.3 vvith Act. 13.34 Iohn 5.24 and 6.35.37.39.40 and 10.27.28.29 and 14.27 and 16.33 and 20.31 Rom. 4.20 25. and 8.16 39. 2 Cor. 1.21.22 Gal. 4.6.7 and 5.22.23 Ephes 1.13.14 and 4.30 Phil. 1.6 Tit. 1.1 Hebr. 2.10.11.17.18 6.17 20. 11 ch 1 Pet. 1.2 6. and 2 Pet. 1.3 10. 1 Ioh. 5.4.13 4. Els also the righteousnes vvhich novv we haue by the redemption of Christ should not be more stable and firme unto us then the righteousnes vvhich Adam or the Angels had by creation in that first estate of integritie For Adam fell from his righteousnes and many of the Angels also from theirs leaving their first estate Whereas they vvhich are redeemed by Christ and made partakers of his righteousnes having it once sealed in their hearts by the spirit of God shal never loose it again For the redemption vvhich Christ hath wrought for the elect and the righteousnes vvhich he hath brought in for us by his death is eternall Dan. 9.24 Hebr. 9.12.24.28 and Rom. 8.15.23.30.33.34 38.39 2 Cor. 1.21.22 Ephes 1.7.13.14 compared vvith Gen. 1.26.27 and 3.1 7. Psal 49.12.20 Eccles 7.29 2 Pet. 2.4 Jude ver 8. And they vvhich trust in the Lord and are built upon Christ the rock by faith in him are as the Scripture saith like mount Sion vvhich cannot be removed but standeth for ever Psal 125.1 And like the vvise man which buildeth his house on a rock against vvhich all the raine floods vvinds and stormes that fall and beat upon it can not prevaile to make it fall because it is founded upon a rock Mat. 7.24.25 and 24.24 5. Besides that if one of the elect and faithful beleevers in Christ may vvholly fal away from the Lord be rejected for ever then also might another and another and so all of them For vve haue all like precious faith vvith the Apostles themselues though in several measure and degrees through the righteousnes of God and our Saviour Iesus Christ 2 Pet. 1.1 And thus the faith novv spoken of is fitly called the faith of Gods elect Tit. 1.1 If therefore any and so all of the elect and faithfull beleevers in Christ might vvholly fall avvay from the Lord and be rejected for ever how then were the decree of Gods election eternall and unchangeable as vvas shevved before hovv should the promise of God to his people be certain everlasting how is the covenant of Gods grace certainly confirmed by the death of Christ for salvation to his elect through the blood of his crosse vvhere and what should be the benefit of Christs faithfull keeping and preservation of his people vvhat vvould be the fruit and comfort of the gracious presence and povverfull working of the Spirit of Sanctification in us Finally vvhere should now be the certaintie and stabilitie of the grace power glorie and kingdome of God in Christ for and through the salvation of the elect and faithfull Which the whole Scripture teacheth us to ascribe unto God with praise thanks for evermore Mat. 6.9 13. compared vvith Ephes 1.3.4.5.6.7