the latter that are not at all any causes of the former Rom. 8 29 30. 1 Pet 1 2 18 19 20. and 2 6 10. Mat. 11 25 26. Act. 13 48. and 14 16. Psal 81 12. Esa 29 10. Rom. 11 2 5 10.33 36. Some testimonies of auncient Writers Iustine Martyr saith God is not in the cause that such as are predestinate are unjust vvhether Angels or men but everie one by his owne fault is such a one as he shall appeare Iustin Martyr in Dialogo cum Tryphone Iudaeo Augustine saith They seek to know the causes of the will of God when as the will of God is it self the cause of al things that are For if the wil of God haue a cause then there is some thing that goeth before the will of God which is wicked to beleeue August tom 1. lib. 1. de Genes contra Manichaeos cap. 2. And moreover In them that were not yet borne and as yet had not done any thing there could not be any regard of deserts c. But if it be said that their conversation to come made the difference in the judgment of God then surely that shal be made of no effect vvhich the Apostle spake before saying Not of works Rom. 9 11. But seeing he saith generally Not of works there he vvould also haue vvorks past and to come to be understood to wit works past which were none at all and works to come which vvere not as yet Ibid. tom 7. lib. de Predest Gratia cap. 7. And again Hovv then said he unto these you are not of my sheep Ioh. 10 26. Because he savv that they vvere predestinate to eternall destruction not prepared to life eternall by the ransome of his blood Ibid. tom 9. tractat in Iohannem 48. Isidorus also saith There is a double or tvvo fold Predestination eyther of the elect unto rest or of the reprobate unto death Isidor de summo bono lib. 2 cap. 6. And Fulgentius saith The vvicked are predestinate unto the second death of the soule that is to the lake of fyer and brimstone Fulgent ad Monimum lib. 1. cap. 27. And hitherto concerning Gods decree of Election Reprobation CHAPTER III. Touching generall Redemption VVHether Christ haue not by his death according to the counfess and decree of God redeemed onely the elect from their sinnes and from the vvrath of God due thereunto and not all and every one in the vvorld none excepted therefrom Esa 53 ch compared with Rom. 8 33 34. 1 Thes 1 10. Psal 16 2 3 4. c. vvith Act. 2 25 36. Matt. 1 21. and 26 28. vvith Dan. 9 24 27. 1 Cor. 5 7. vvith Exod. 12 3 11 12 13 14. Joh. 10 15. Ephes 1 4 14. and 5.23.25 Tit. 2 13 14. Heb. 2 10 17. and 9 22 24 28. and 13 20. 1 Pet. 1 2 3 4 18 21. Revel 21 27. 1. Because they that are redeemed from their sinnes by the death of Christ are also delivered from the wrath to come and in Christ are justified quickned and begotten again to a living hope by his resurrection from the dead to an inheritance incorruptible and undefiled and that fadeth not away being reserved in heauen for us 1 Thes 1.10 Rom. 8.33.34 and 4.25 vvith Esa 53 chap. and Ephes 2.5.6 1 Pet. 1.2.3.4 Which grace is peculiar onely to the elect and not to all in the vvorld whosoever As appeareth by the Scriptures here noted before in the generall Position and many other the like in the vvord of God 2. The Prophets teach us that the righteousnes which novv Christ hath brought in is an everlasting righteousnes vvhereas that vvhich Adam had at the first was quickly lost and foone gone Dan. 9.24 vvith Eccles 7.29 Psal 49.12.20 And the Apostles teach us that the Redemption which Christ hath obteyned for us by his death is an eternall Redemption Eternall I say not onely in respect of the typicall or temporall Redemption and reconciliation made by the Priests in Israell but also in regard of the fruit and benefit vvhereof the redeemed are in deed made partakers to eternall righteousnes and salvation by Iesus Christ Heb. 9.12 vvith ver 24 28. and Dan. 9.24 27. Rom. 8.23.29.30 Luk. 21 28. Psal 16.3 11 and 130.7.8 Ezec. 43.18 27. vvith Hebr. 1.3.14 and 2.5 9.10.11 17.18 and 4.14.15.16 and 5.9.10 and 6.17 20. and 10.14 and 13.10.11.12.20.21 Ephes 1.4.7.14 1 Pet. 5.10 1 Cor. 1.30.31 Where yet further to this end may be considered how the Scripture speaking of our Redemption doth by this word sometimes meane the price and raunsome which Christ hath payed answered for us unto God sometimes our full enjoyning of the fruit effect thereof in eternall glorie Ephes 1 7.14 1 Cor. 1 30. 1 Pet. 1 18 19. vvith Luk. 21 28. Rom. 8.23 Like as the word Regeneration may sometimes be understood of our nevv birth that is begun in this life sometimes of our whole and full renevving to the enjoying of eternall glorie in the life to come Tit. 3 5. and Iohn 3 3. 1 Pet. 1 3 4. vvith Mat. 19 28. and Act. 3 21. 2 Pet. 3 13. Wherein we may also obserue how they which are partakers of the one shal likevvise be partakers of the other As vvhom the Lord once loveth and accepteth in his beloved Sonne Iesus Christ them he loveth to the end Rom. 8 37 38 39. and 9 11 13. vvith Mal. 1 2. Ephes 1 5 6. and 5 2 25 27. Ier. 31 3. and Iohn 13 1. and 15 13. vvith 10 15 16 17 27 28. So as then if all and every one in the vvorld without exception of any be redeemed by the death of Christ it vvould follow that all should be saved having an eternall righteousnes and redemption and being made partakers of the loue of God and regeneration to eternall life And so the Reprobate should be redeemed and saved asvvell as the elect and the unrepentant unbelevers most vvicked in the world should be partakers of eternall redemption righteousnes and salvation by Christ asvvell as the repentant and the beleevers and most godly that ever vvere Which is against the vvhole course of the Scriptures throughout 3. Besides that such generall redemption cannot stand vvith that uncessant and unreconciliable enmity which God himself upon the fall of man did put between the seed of the serpent the seed of the vvoman Gen. 3 15. By the seed of the serpent I understand with †Piscat in Gen. 3 15. c. others the wicked reprobate who are of their father the divell as Christ shevveth Iohn 8 44. and by the seed of the vvoman Christ himself specially and in Christ al the faithfull elect that come of that our first mother Eva there spoken off 1 Joh. 3 7 8 9. Heb. 2 11.14 15. Rom. 16 20. Gal. 4 4 5. 1 Cor. 15 54 57. Novv if synce the fall Christ hath redemed all in the vvorld whosoever euen the wicked and reprobate then
through Iudea Samaria so to the uttermost parts of the earth Matth. 28 18.19 Mar. 16 15. vvith Luke 24.46 47 48. Act. 1 8. and 2 4 5. c. Novv for the Ievves although they vvere alreadie the church and people of God under his covenant yet vvere they to haue knovvledge giuen them that the Christ vvas novv come vvhom they expected according to the promise of God concerning him and that Iesus vvas he vvho vvas put to death among them and risen againe from the dead Which the Apostles therefore taught and witnessed unto them calling them to repentance and faith in his name for remission of sinnes according as Christ had appointed them to doe Luke 24 46 47 48. with Act. 2 5 38. c. and then withall instructing and exhorting them to be baptized in his name alledged this ground and reason thereof because the promise was to them and to their children Act. 2 39. making expresse mention of children and so shewing how they understood the aforesaid commission of Christ to imply the children together with the Parents themselues Which is directly against the Anabaptists And as for the Gentiles they being aliens from the common wealth of Israell straungers from the covenant and promise of God they were also to be taught the Gospell because in the calling of such God alwaies beginneth with those that are of yeeres and will haue faith and obedience to be required of them afore they be baptized Ephes 2 11 22. with Act. 16 31 32 33. Which therefore the Apostles accordingly observed But then also when such were brought to the faith of Christ they did together with them baptise their households as hath ben shewed before Which is likewise directly against the Anabaptists Pag. 2. The same course we acknowledge is still to be observed when we haue to deale with like persons in such cases For example in dealing with anie Pagans Turkes or other the like that beleeue not in Christ we should first preach the Gospel unto them to bring them to the faith and then when any of them beleeue become disciples of Christ we should baptize them their households as the Apostles did Thus if the Anabaptists would but consider the times persons and cases as they ought they might soone see their errour learne to put difference otherwise then they doe between the unbeleeving Gentiles the children of beleeving Christians between the baptized unbaptized whether Iewes or Gentiles old and young Which whiles they doe not they understand things generally which are spoken respctiuely and so misapply the Scriptures which being rightly understood overthrow those verie things for which they alledge them as in the case and Scriptures aforesaid may be seen Yea and that which is worst of al if the poynt in hand be well mynded they bring in another Gospell which the Scripture â—ever taught or in deed pervert and diminish if not deny the Gospell which the Scripture preached to Abraham and the Apostles to the nations over the world whiles they deny the covenant of Gods grace or Baptisme the seale thereof to apperteyne to the children of the faithfull as by that which hath ben said hereabout may sufficiently appeare OBJECTION IIII. But it is not right to reason thus from Abraham or from circumcision seeing that circumcision was giuen to Abrahams carnal seed for a carnal seale of a carnall covenant and temporarie promise touching the land of Canaan whereas Baptisme apperteyneth to the spirituall seed of Abraham and hath heauenly promises of salvation and eternall life by Iesus Christ ANSWER 1. Abraham in deed had a carnall seed and temporarie promises but not such onely For he had also a spirituall seed and spirituall promises whereof circumcision was the seale As the Lord himself shewed at the first institution thereof when he stablished his everlasting covenant with Abraham and his seed to be his God and the God of his seed after him Gen. 17 7 10. Now God is our God onely in Christ in whom the covenant was established by his blood and confirmed with the seale of circumcision As the Apostle plainely teacheth Gal. 3 17. and Hebr. 13 20. and thereupon calleth the signe of circumcision a seale not of an earthly or temporarie promise but of the righteousnes of faith which is heauenly and spirituall Rom. 4 11. with Gen. 12 3. and 15 5 6 and 17 7 13. 22 18. Gal. 3 19 29. 2. If they meane by a carnall seale an outward visible seale so also is Baptisme but will they therefore call it a carnall seale If they meane that it vvas visible in the flesh there was a speciall reason thereof besides that vve also haue washing with water or sprinkling of water upon the flesh for it was to be with blood and to lead them to Christ who should come of Abrahams seed according to the flesh Gen. 12 3. and 17 11. and 22 18. and Exod. 4 26. with Heb. 2 14 15 16. Yet doth not this hinder us to reason from circumcision to Baptisme as the Apostle sheweth who so reasoneth himself Col. 2 10 11 12. and as we doe also after the Apostles example from the Passeover and other sacrifices to the Lords supper 1 Cor. 5 6 7 8. and 10 16 17 18. 3. And where they call it a carnall covenant which circumcision sealed what a straunge maner of speach and opinion is this The promise of Canaan whereunto they would restreyne it was in deed annexed with the everlasting covenant which God made with Abraham in Christ for eternall blessednes and salvation in him But Canaan it self was a type of the heauenly inheritance and of the kingdome of God in Iesus Christ Which also euen that joyning of them together may imply Gen. 17 7 8. with 22 18. and Gal. 3 15 29. Besides that now with us also godlynes hath the promise of the life that now is of that which is to come 1 Tim. 4 8. Shall we therefore call this a carnall promise Doth not God himself who made the covenant with Abraham call it his everlasting covenant Genes 17 7. and the Apostle likewise Heb. 13 20. And shal we then cal or count it a carnall covenant Was not the promise this that in Abrahams seed all families of the earth should be blessed Gen. 12 3. and 22 18. with Act. 3 25. and Gal. 3 8. And that the Lord would be a God to Abraham and to his seed after him Gen. 17 7 8. And was this then a carnal covenant Yea was was not the covenant confirmed in Christ and that also 430 yeeres before the Law was giuen Gal. 3 17. Or was it not confirmed to Abraham by the signe of circumcision as a seale annexed to the promise of God Gen. 17 chap. with Act. 7 8. Which the Apostle calleth the seale of the righteousnes of faith Rom. 4 11. And was this then a carnall seale of a carnall covenant How directly contrary are such sayings
139 14 16. c. with Jam. 1 18. Joh. 1 11 13. and 3 3 8. and 10 28 29. 17 6. Tit. 3 3 7. 3. The case and dealing of our first parents Adam and Eue vvill make the point more cleare They before they fell had freedome of vvill and abilitie unto good But vvhen once they had transgressed al pronenes to evill vvas found in them but free will and povver unto good novv they had not Read and mark the historie vvel as it is described by Moses Gen. 3 7. c. They knew novv they vvere naked not onely in body but in soule also which vvas deprived of the righteousnes and holynes which formerly they had according to the image of God And vvhat doe they They sevve figge leaues together and make themselues aprons But this concerneth but the body What care vvas there now of the soules nakednes They neyther seek to God no nor when God of his mercy commeth dealeth vvith them doe they sincerely acknovvledge their sinne and aske mercie of the Lord but they put it off from themselues and colour and cloak it what they can c. The Lord thus shewing in them unto all that all vvhich we doe or can doe novv of our selues since the fall is but to cloak and cover our sinnes as vvith figge leaues So farre are we from having freedome of vvil povver of our selues to take or haue them taken avvay unlesse God renew our hearts and vouchsafe his grace and mercie unto us in Christ And note vvithall that if any sinners had free-will or povver unto good since the fall it should haue ben our first parents vvho as all acknovvledge had it in their integritie vvhereas their posteritie †See here before pag 24. are borne in sinne according to their image Gen. 5 3. Psa 51 5. not according to the image of God vvherein they at first were created Gen. 1 26 27. 4. Christ also teacheth that no man can come unto him except the father dravv him and giue us unto him Ioh. 6 44 65. and 10 29. and 17 6. It is the Father vvho maketh us meet to be partakers of the inheritance of the Saints in light who hath delivered us from the power of darknes See also Act. 26.15 18. Esa 42 7. Zach. 9 11 Mat. 6 23 and Ioh. 1 5. translated us into the kingdome of his deare sonne Col. 1 12 13. Where vve may obserue further to this purpose that the word CLEROS used by the Apostle signifieth a lot or inheritance that commeth by lot Which also may teach us that this renevved estate is the Lords free gift and his gracious vvork and disposition and not ours as the very nature and use of a lot doth plainly manifest Lev. 16 8 9 10. Num. 34 13. vvith Ezec. 47 13 22. Josh 14 2. and 15 1. and 19 1. Prov. 16 33. Ionah 1 7. Act. 1.26 and 13 19. and 26.18 Psa 16.5.6 Ephes 1 11. vvith Col. 1 12. 5. Moreover saving faith is vvrought in us by the Lord euen by the working of his mightie power which he vvrought in Christ when he raised him up from the dead Ephes 1.17 19.20 Col. 2 12 13. Therefore it neither dependeth on the povver of our vvill nor vvhere God vvil work it can be overcome by the untovvardnes and corruption thereof but is the free gift and vvork of God effectually vvrought in vvhom it pleaseth him Ephes 2.8.9 Phil. 1.29 and 2.13 Joh. 1.11 13. 2 Thes 1.11.12 Ier. 31 18. 2 Cor. 4.6 2 Tim. 2.25.26 Heb. 12.2 compared with the Scriptures aforesaid 6. They also vvhich haue saving faith in Iesus Christ are made members of that mysticall body vvhereof Christ is the head Ephes 1.3 22.23 and 4.15.16 Col. 1.18.19 and 2.19 1 Cor. 12. c. Therefore as in the naturall body the disposition of the members in this or that place to this or that use is not of themselues but vvholly according to the vvill of God as it pleaseth him to dispose them 1 Cor. 12.18 so also in the mysticall body of Christ the placing of the members therein is not of our selues or at the vvill of men but vvholly according to the vvill good pleasure of God For which see the Scriptures before alledged and the treatise of Gods decree of election here spoken of before pag. 221. 7. We are by nature dead not half dead or partly dead in sinnes and trespasses Ephes 2.1.2.3.5.12.13 22. Col. 2.13 Ioh. 5.25 Therefore it is not of us or in the povver of our vvill to quicken or convert our selues spiritually as it is not in the vvill or povver of a dead man to quicken himself naturally or to raise up himself unto life againe The vvaters of the sea vvhereof Ezechiel speaketh called the dead sea vvhere Sodome and Gomorrha stood are healed not by any thing in or of themselues but onely by vertue of the living vvaters vvhich come into them out of the house of God Ezech. 47 1 8. c. Zach. 14.8.9 vvith Rev. 22.1.2 And vvhen Lazarus vvas dead he vvas raised up againe not at his ovvne vvill or by any povver in himself but onely of the grace and by the povver of our Lord Iesus Christ Ioh. 11.14 44. So likevvise it is not of our selues or in the povver of our ovvn vvill but of the grace and by the povver of God to quicken and raise us up unto life vvhen vve are dead in sinnes trespasses As vve are taught in the Scriptures aforesaid and other the like When I passed by thee saith the Lord to Israel and savv thee polluted or giving thy self to be troden under foot in thine owne blood I said unto thee when thâ—â— wast in thy blood Liue yea I said unto thee when thou vvast in thy blood Liue. Ezec. 16 6. Where marke that he speaketh and repeateth it againe and again I said unto thee when thou vvast in thy blood Liue. The like againe may be observed in the dead bones vvhich were quickned by the Lord as Ezechiell likewise sheweth Ezech. 37.1 14. 8. The Scripture also and experience teacheth that vve are flesh and the verie thoughts and imaginations of the heart of man are onely evill continually euen from his youth Gen. 6 3 5. and 8 21. Psal 14 2. with Rom. â— 9 10 11 12 19 23. 1 Cor. 2 14. 2 Cor. 3 5. Mat. 6 23. John 3 6. Galat. 5 17 19 20 21. Iude v. 18 19. Our vvill is become the servant of sinne seeing we our selues are the servants of sinne and free from righteousnes the children of wrath and disobedience fulfilling the will of the flesh and of the mynd yea being in the snare of the Divell taken aliue captiue by him at his vvill Rom. 8 20 23. 3 10 11 12. Ioh. 1 13. and 8 34. Ephes 2 1 2 3. 2 Tim. 2 26. Tit. 3 3. Col. 1 21. A corrupt tree cannot bring forth good fruit Mat. 7 18. Iob. 14 4. Man is
heard him that spake unto me c. Eze. 2.1.2 vvith chap. 1 28. and 3 23 24. The like againe may be observed in the Lords dealing with Daniel and so is noted by himself Dan. 10.8 19. And in Christs dealing with Lazarus vvhen he raised him up from death Ioh. 11.43.44 vvith ver 40 41 42. And as touching the preaching and ministerie of the word vvhereabout the objection is much urged we read in the Acts of the Apostles hovv vvhen Luke had noted that Lydia being together vvith other vvomen assembled heard the Apostle speak unto them he presently annexeth that the Lord opened her heart that she attended to the things spoken by Paul And so she became a Christian and was baptised and her houshold Act. 16 14 15. Which likewise shevveth that instruction and exhortation is a meanes vvhich it pleaseth God to use and yet that the fruit thereof dependeth upon the Lords ovvne gracious and powerfull vvorking in us thereby as he pleaseth Whereupon it was that the vvord spoken by the Apostle vvas more fruitfull in Lydia then in the other persons that were there also met together to vvhom Paul spake asvvell as unto her Act. 16.13.14 Without vvhich vvork and blessing of the Lord no increase followeth whatsoever meanes be used as vvas shewed here before Whereunto may be referred that the Apostle saith I haue planted Apollo vvatered but God gaue the increase 1 Cor. 3 6. It is God saith the Apostle that giveth the increase He saith not I haue planted Apollo vvatered but it is of men themselues vvhen the grace is offered to receiue or to refuse it and so to haue some increase or none at all as pleaseth themselues The Apostles teach not so but their doctrine leadeth us to acknovvledge the meanes used by God and yet thereupon neyther to debase the vvork of God nor to advance the vvill or povver of man vvho is dead in sinne and alienated in mynd 〈…〉 the flesh and of the mynd till vve be quickned converted and renevved by the Lord. Ans 3. Besides God may vvell so speak unto man as he made him at first in holynes and righteousnes having free vvill and abilitie unto that vvhich vvas good and holy Whereof novv being deprived by his ovvne voluntarie fall and transgression the blame therefore lyeth upon our selues that vve are not able to performe the commandements exhortations giuen unto us unlesse it please God to renevv us and to vvork in us both to vvill and to doe of his good pleasure Gen. 1 26. and 3.1 7. and 5.3 Eccl. 7.29 vvith Ephes 4.20 24. Phil 2.13 Ans 4. Othervvise in this our corrupt estate vve find that the Lavv vvorketh vvrath and increaseth sinne and maketh it more appear vve being in our selues miserably corrupted since the fall and more and more hardned in evill vvithout the grace of God and povverfull vvorking of his spirit in us as is aforesaid Rom. 4.14.15 and 7.8.9 c. Ans 5. And thus also may be observed hovv the commandements and exhortations spoken off shevv our dutie rather then our abilitie As the Lavv shevveth us vvhat vve ought to doe not vvhat vve are able to doe Whereof vve may likewise make good use to know our own weaknes and sinfulnes the more that so being humbled in our selues we may pray unto God for his grace and mercie that he would work in us his owne good vvork with power to the praise and glorie of his name in Iesus Christ Which is another good use of the commandements and exhortations giuen unto us 10. Finally the contrarie doctrine derogateth greatly from the glorie of God and giveth unto man part of the glorie of our conversion and salvation For look how much we ascribe to the will and power of man so much in very deed vve take from the grace and work of God And if it be in our selues and in the power of our own vvill to turne unto God to exempt our selues from others that doe it not then should we haue so far forth whereof to glorie But most sure it is that we haue not where of to glorie vvith God herein vvho vvill haue the full and vvhole glorie to himself of our conversion and salvation in Christ Therefore in this respect also the contrarie doctrine is erroneous not according to the truth of the gospell 1 Cor. 1 26 31. and 4 7. Ephes 2 8 9. 2 Thes 1 11 12. compared vvith Joh. 7 18. and 16 13 14. Herewith also agree some sayings of the auncient Writers As vvhen Augustine saith Free will to loue God vve haue lost by the greatnes of the first sinne August tom 2. epist 107. ad Vitalem And againe Man using free vvill yll lost both it and himself Ibid. tom 3. Enchiridio ad Laurentium cap. 30. Petrus Diaconus and others What could or can be borne of a servant but a servant For Adam when he was free begate not children but after he vvas made the servant of sinne Therefore as everie one is of him so also everie man is the servant of sinne through him Petr. Diac. c. de incarnatione gratia Christi seu de gratia libero arbitrio cap. 6. And Fulgentius Hold firmely and doubt not at all that no man can come to repentance but whom God inlighteneth and converteth of his gracious mercy compassion Fulgent or August lib. de fide ad Petrum Diaconum cap. 31. And thus much concerning free vvill or power in our selues unto good since the Fall CHAPTER V. Touching the perseverance of the Saints that are truely godly and syncerely beleeue in Jesus Christ VVHether the Saints of God such as faithfully beleeue being made partakers of the spirit of adoption ingrafted into Iesus Christ by true and living faith are not by the grace povver of God in Christ so guided susteyned and preserved as they shall not and in respect of God can not wholly and for ever fall avvay from the Lord utterly be rejected by him and loose that his quickning spirit and saving faith in Iesus Christ Although they be subject still in this life through infirmitie of the flesh in themselues to fall into sinne sometimes also into great and grievous sinnes As may be seen in Noah David Peter c. 2 Cor. 1 19 22. Ephes 1 13 14. and 3 16 20. and 5 23. Rom. 8 15 23. 1 Joh. 5 1 13 1 Cor. 1 4 9. Esa 54 8 9 10. and 55 3. with Act. 13 34. Ier. 31 31 37. and 32.40 Amos 9 9. Habak 2 2 3 4. vvith Rom. 1 16 17. and Heb. 11 ch with 10 38 39. and 13 20 21. Mat. 24 24 31. Ioh. 4 14. and 5 24. and 6 35 37 39 40 54-55 and 10 27.28 29. and 17 24. Rom 8 28 39. and 11 29. Phil. 1 6. Heb. 6 17 20. cōpared with Gen. 9 8 16.21 2 Sam. 11 3 4. Mat. 26. 69 75. 1 Cor. 10 13. 2 Tim. 1 12. 1 Pet. 1 3 4
dayes ver And after those dayes fulfilled vvhether it vvere a sonne or a daughteâ— she vvas to bring to the Priest a lambe a pigeon or tvvo turtle doueâ— for a burnt offring and a sinne offring ver 6 7 8. Which shadovves signâ—fied both the corruption of nature from the vvombe our redemptioâ— by grace through the mercy of God in Christ If any object that Christ himself vvas circumcised vvho yet vvas vvithout sinne and that Mary the Mother of Christ conceiving by the oveâ— shadovving of the holy Ghost and so not defiled by his birth yet kept also the lavv of purification after childbirth vve are to obserue that theâ— vvere divers reasons of using these ceremonies of the lavv besides the â—â—â—nifications aforesaid and other the like As namely this also for one 〈◊〉 for obedience of the lavv of God vvho gaue them to his people And 〈◊〉 this respect both Christ himself * Gal. 4 4. being borne of a vvoman under the â—avv and his mother being her self an Israelite they vvere both of them â—ound to keep these lavves of God vvhich vvere giuen unto Israell and â—â—uen also generally so as in the one there was no exception of any male child that vvas eight dayes old nor in the other of any vvoman that â—rought forth children Gen. 17 12. and Lev. 12 chap. And this very reason of the observation of the law of God therein is in some particulars expressed by the Euangelist himself Luk. 2 21 24. Besides that othervvise the like objection might be made touching Christs baptisme vvhich he also received not for that he vvas himself defiled vvith sinne and needed to be clensed therefrom but because he would thus fulfill all righteousnes as he did himself shevve to Iohn the Baptist vvhenas Iohn made exception thereabout considering his person and estate Matt. 3 13 14 15. 3. But to proceed vvith the point in hand David a Prophet and man of God expressely professeth of himself that he vvas brought forth in iniquity and that in sinne his mother conceived him Psal 51 5. Which is also the more to â—e mynded because in another Psalme he styleth himself the sonne of Gods handmaid being an Israelite borne of beleeving parents under the covenant of grace Psal 86 16. and yet so acknovvledgeth his naturall corruption as is aforesaid And the argument of the Psame doeth yet the more confirme it in that speaking there of actual sinnes and particularly of his adulterie vvith Bathsheba he noteth the fountaine thereof to haue ben the originall corruption that was in him defiling the vvhole man Psal 51 4. compared with the title of the Psalme and ver 1 2 c. Thus teaching us by his example alvvay to look not at our actuall sinnes alone but at our naturall corruption also as being the bitter fountaine originall thereof that so we may aright discerne and acknowledge how corrupt and sinful we are and be truly humbled in our selues and giue glorie to God in al his judging of us ver 3 4 5. Which els we doe not attaine unto aright as vve should Whereupon in the next verse after he calleth it wisdome to know this corruption of our nature and to acknovvledge it be truly humbled thereby and cast downe in our selues before God Psal 51 6. 4. And the Apostle Paul teacheth the same when he saith that al euen the Iewes as vvell as the Gentiles are by nature the children of wrath Eph. â— 3. He saith not by imitation as some would colour it for more confirmation of their error but by nature saith he are we al the children of wrath that we may know this is naturall and from the birth Whereupon again otherwhere he calleth our naturall corruption the old man and the law of sinne that is in our members and the sinne that dwelleth in us and so easily and reaâ—â—ly besettes us about hanging fast upon us also the body of sinne the body of â—â—ath c. Rom. 6 6. and 7 17 23 24. Hebr. 12 1. 5. And Christ himself also teacheth that that which is borne of the flesh is â—â—sh Ioh. 3 6. And Iob saith Who can bring a cleane thing out of an uncleane Not one Iob 14 4. Eyther therefore they must say that children are not borne of the flesh nor that their parents by nature are uncleane or els they must grant children also to be flesh and uncleane by natural generation 6. Neyther els should Christ onely be exempt from sinne being conceived of the Virgin by the overshadowing of the holy Ghost Luk. 1 31.35 with Hebr. 4 15. and 7.26 For by their opinion all children should be borne without sinne as well as Christ And what priviledge then had Christ by his birth after that sort What then needed it in this behalf that Christ should be borne of a virgin conceived by the holy Ghost comming upon her the power of the most high overshadowing her And why are these things so specially noted and were so done concerning Christ to free him from sinne and to exempt him from all others if their opinion were true that children are not corrupted with originall sinne 7. How also then is it true which the Scripture so often teacheth that all haue sinned and come short of the glorie of God Rom. 3 23. that the Imagination of mans heart is evill from his youth Gen. 8 21. that vve are not sufficient of our selues to thinke any thing as of our selues 2 Cor. 3 5. that we are dead in trespasses and sinnes Ephes 2 1. that we are insnared and taken captiue by the Divel at his vvil 2 Tim. 2 26. by nature vvalk in the lusts of our flesh fulfilling the desires of the flesh and of the mynd Ephes 2 3. whereupon moreover our corrupt inclinations affections and actions being fruits of our originall corruption are called the works of the flesh Gal. 5 17 19 20 21 24 26. our mouth lips tongues throat eyes hands feet and all our members are polluted vvith sinne and iniquity Psal 5 9. and 10 7. and 14 2 3. Esa 59 3 8. Rom. 3 10 18. And this taught by the Apostle to be the case both of Iewes and Gentiles that every mouth may be stopped all the world become guilty before God Rom. 3 9 19. 8. Finally how is it that children dye if they haue no sinne seeing death entred into the world by sinne and is the wages thereof Rom. 5 12 21. and 6 23. And when God brought in the flood upon the world of the ungodly and none vvere saved but eight persons shall vve think there were no children in the world or that the death which came upon them by the flood was no punishment of sinne Gen. 6 and 7 chap. with 2 Pet. 2 5. Likewise at the destruction of Sodome and Gomorrah vvhen God rayned fire and brimstone from heauen upon all in those cities Gen. 19 chap. And at the conspiracy of Corah Dathan and Abiram when
their assertions into the same transgression and impietie Other things more might be observed and answered about the particulars aforesaid but these are ynough more then here I would haue noted but that their owne dealing and the regard of others and of the truth it self did urge me thereunto And hitherto of the Shifts errors contradictions abuse of Scriptures vaine distinctions and Anabaptisticall assertions found in these fewe lynes What abundant store of such stuffe he hath about his and other matters besides in this treatise of his vvhich vvere endles â—o insist upon in particular may euen by this litle sufficiently appeare to such as are judicious unpartiall Now here I wil onely proceed to one or two moe objections that are much urged about the matter in hand OBJECTION IIII. But Israell in their defection from whom divers of the former reasons answers are taken becomming Apostate M.A. c when Ieroboam set up the golden Calues Animad v. p. 68 70. 81 82 88 89 90 91 92 c. and Israel committed Idolatrie with them were not in their apostaste the people of God or his church but were cast off by the Lord and divorced from him the covenant was broken not onely on their part but also on his so as now he gaue them a bill of divorce and ceased to be their God and they to be his people And as touching circumcision or any such ordinances reteyned among them * Animad pag. 70. seeing they then were fallen †2 Chr. 15 3. froÌ„ God and from his church and so were ‡ Ier. 3 8. divorced from the Lord and were ‘ Hos 2 2. not his wife but * Hos 13 1 dead in their sinnes the ordinances of God which they in shew reteyned could not be unto them the signes and seales of forgiuenes of sinnes of life eternall and therefore were in their use of them false and deceitfull as were also the ordinances of God reteyned in other nations as “ Numb 23.1 Pompon Laetus de sacerdo c. Altars Sacrifices Priests tithes first fruits incense meat offrings drink offrings feasts baptismes or washings anoyntings excoÌ„munications prayers vowes many the like wherof al histories do beare record that the Gentiles did reteyn theÌ„ ANSWER Very erroneous and ungodly assertions are here againe such as are directly contrary to the Scriptures in the true meaning intendement thereof For the Lord was yet stil their God they his people church both in the account of the Lord himself and of his holy Prophets as †Advert p. 59 63. in another treatise I haue shewed heretofore Which being still so erroneously denyed and colourably oppugned by them I will therefore novv againe insist hereupon And that also the more largely considering the waight of the matter and their abuse of the Scriptures about it Yet will I but treat of some speciall particulars of the exceeding many testimonies of Scripture and reasons that might from thence be deduced about this matter 1. The Prophet that annoynted Iehu King over Israell spake thus unto him in the Name of the Lord ‡ 2 Kin. 9 6. c. Thus saith the Lord God of Israell I haue annoynted thee King over the people of the Lord euen over Israell c. 2 King 9 6. Where first obserue that there vvas almost an hundred yeeres in that time “ Ieroboam Nadab Baasha Elah Zimri Tibnâ— Omri Ahab Abaziah Iehoram Iehu tenne kings from the defection of Ieroboam the sonne of Nebat who set up the calues unto Iehu now anointed to reigne over Israel Al which time the Lord was yet still their God and they his people as the Prophet here affirmeth in the Name of the Lord. Which that it may the better appeare I vvould aske of these Opposites first whether this Prophet spake trueth or falsehood vvhen now he said Thus saith the Lord God of Israell Secondly whether the Lord himself spake trueth or falsehood when he said to Iehu by the Prophet I haue anoynted thee King over the people of the Lord over Israell And thirdly vvhether Iehu was anoynted a true King in deed and not supposedly onely over Israel the people of the Lord Fourthly let us coÌ„pare herewith the like speach of the Lords concerning David vvhen he said * Chro. 6 5 6. with 2 Sam. 5 2. 2 Kin. 20 5. I haue chosen David to be a ruler over my people Israell 2 Chron. 6 5 6. And vvas not this so in trueth and in deed Finally marke that in this speach †Gen. 17 7 Esa 63 19 the vvords of the covenant are still reteyned and expressely used vvhen the Prophet saith not onely The Lord but The Lord God of Israell and againe the people of the Lord euen Israell Now if the Lord and his Prophet spake the trueth as the thing was in deed then these Opposites teach falsehood and so if the Scripture be true their vvritings and assertions are false Yea they deale farre worse then the Captaynes that vvere then vvith Iehu who how ever in a svvaggering veyne they called the Prophet ‡ 2 King 9 11. a mad fellowe afore they knevv vvhy he came to Iehu yet vvhen they knevv the man the matter they presently shevved by their deeds and words that they esteemed his message as the vvord and work of the Lord and himself as the Lords Prophet and not as a mad fellow much lesse as a false fellow that spake leasing of the Lord and of Israell or any othervvise then as the case then stood in deede and in truth 2 Kin. 9 1 13. with 1 King 19 15 16. This dealing of those Captaines vvill rise up in judgment against these men if still they goe on in despising the word of God and reviling his servants will not upon knowledge of the will of God shewed unto them yeild thereunto as these Israelites now in apostasie did in the matter aforesaid Which I note the rather because ‘ 2 Kin. 9 6. this Scripture with some other hath ben “ Adver pag. 59. shewed them heretofore and yet they cease not but set theÌ„selues purposely to oppugne us herein Now to proceed after Iehues time also the Scripture sheweth that when Hazael king of Syria had oppressed Israel al the daies of Jehoahaz the sonne of Iehu * 2 Kin. 13 22 23. the Lord was gracious unto them and had compassion on them and had respect unto them because of his covenant with Abraham Isaac and Jacob and would not destroy them neyther cast he theÌ„ froÌ„ his presence as yet where marke these things first how the Lord of his free grace holp and preserved Israel in their misery because of his covenant with Abraham and the Fathers vvherein he had promised to be not onely their God but the God also of their seed after theÌ„ Gen. 17 7. Secondly that God had not cast them from his presence as
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
and by Iehues historie who †2 King 10 28 29. destroyed Baal out of Israell and yet from the sinnes of Ieroboam the sonne of Nebat that caused Israell to sinne he departed not from after thē to wit the golden calues that were in Dan and Bethel Will they now therefore graunt that Israell vvas aliue and not dead in sinne till Achabs time that they offended in Baal and that the circumcision in Israell was Gods seale no deceitfull signe all the time betvveen Ieroboams reigne and Achabs notwithstanding Ieroboams apostasie and setting up of the calues at Dan and Bethell If they graunt this then their assertion is overthrowne If they deny it vvhat then will they say to their ovvne allegation and exposition of this Scripture that when Israell offended in Baal they became dead in sinne seing Baals idolatrie vvas brought into Israell by Ahab a good many yeeres after Ieroboams setting up of the calues as I shevved here before Fourthly the Scripture sheweth that in Eliahs time there were “ ◠King 19 18. seuen thousand in Israell who bowed not the knee unto Baal What now shall we say to these Were they not circumcised Or had they not the circumcision that was then in Israell Or was it not unto them the Lords seale of forgiuenes of sinne and eternall life but a false and deceitfull signe in their use and no better then the ordinances reteyned among the Heathen as here they speak of the circumcision then had in Israell Or vvas this Sacrament of the Lord being one and the same in it self a true signe seal unto these but a lying signe and deceitfull seale unto others Or doeth the trueth of Gods Sacraments depend on man not on the Lord himself Or shall the sinne of man make the trueth of God to be a lye Fiftly the Scripture also shevveth that * Ier. 7 2 9. Judah burnt incense unto Baal and walked after other Gods whom they knevv not and again that they ‡ Ire 19 3 4 5. forsook the Lord and built the high places of Baal to burne their sonnes with fire for burnt offrings unto Baal c. And moreover that vvhen all the tribes vvere together in the time of the judges then also “ Judg. 2 11 12 13. and 8 33. the children of Israell forsook the Lord and served Baal and Ashtaroth Will they now here againe inferre as they doe touching the tenne tribes that then circumcision and other ordinances of God novv had in Iudah and beforetime in the dayes of the Iudges could not be unto them the Lords signe and seale of forgiuenes of sinnes and of life eternall and therefore vvere in their use of them false and deceitfull as vvere also the ordinances reteyned among the Gentiles What shall we say to these things Where then vvas circumcision had that was the Lords signe and seale of forgiuenes of sinne unto his people if it was neyther in Israell nor in Iudah if it was a false and deceitfull signe in their use if the ordinances of God reteyned in Iudah Israell vvere no better then the ordinances reteyned among the Heathen Who is there fearing God that could indure such false and deceitful consequences vvhich doe but strengthen the Anabaptists in their errors and seduce others to like impietie If they vvould succour themselues by meanes of these clauses inserted unto them in their use of them c. I haue †Pag. 37 38. c. heretofore shevved how these will not help the matter being duely and rightly considered vvhich I shall not need here to repeat Onely remember still that though mans idolatrie or other sinnes may make Gods sacraments or other constitutions unprofitable unto himself yet they cannot make them to be lying deceitfull signes yea they cannot hinder but that in the Lords ordinance they are unto al therfore also unto them the Lords true signes and faithfull seales on his part of the forgiuenes of sinnes of eternall life If men by their owne unbelief and impietie make them unprofitable unto themselues shall therefore the infidelitie of man turne the trueth of God into a lye God forbid And obserue moreover that if the Sacraments were not stil the Lords signes and seales of remission of sinnes and life eternal vvofull would be the case of the most godly on the earth who sinne and transgresse dayly and vvo vvould it be in particular with such as are borne or liue in an idolatrous estate when they repent and turne again unto the Lord. For vvhat should they now doe to haue assurance by the Lords seale of the forgiuenes of their sinnes Should they be circumcised or baptized a new So in deed vvould the Anabaptists whom vve haue confuted before Or can a false and deceitfull signe be the Lords true seale of mercy unto them Or shal the same circumcision and baptisme which is to day a lying signe and a deceitfull seale unto men when they are in Idolatrie or other iniquitie become unto them to morrovv the Lords true signe and seale of grace and eternall life And if the same men sinne likevvise againe then it againe become false and execrable And if they repent againe then the same againe be the true and holy signe and seale of forgiuenes of sinnes and life eternall unto them And so change and alter from time to time to be the Lords signe to day and a lye to morrow to be the Lords seale the next day and execrable againe the day following and thus dayly to be turned from a lye to a trueth and from a trueth to a lye againe as fraile and sinfull man shall demeane and cary himself Which vvhat is it els but also to make mans repentance faith and obedience and not the Lords free grace promise fidelitie to be grounds and foundation of the Sacraments c. And so to bring people to Anabaptistry and Arminianisme in the end Sixtly it is not unknowne that the terme dying is diversly used in the Scriptures And many both Ievves and Christian writers doe otherwise understand it here then of being dead in sinne as by their writings upon this place may appeare Some vvhereof it will not be amisse to mention considering vvhat manner of conclusions are builded upon this Scripture as on the other aforesaid Jonathae f. Vzz. Chal. paraphr in Hos 13 1. David Kimhi Aben Ezra Sal. Jarchi And first of the Ievv Writers The Chaldee Paraphrase expounds it thus When heretofore some of Ephraim spake fear took hold on the people they had the dominion in Israell but after they turned to the worship of idols they are slaine Rabbi David Kimhi thus Ephraim lift up his head in Israell but after he sinned in Baal he dyed As if he should say He was wounded before his enemies as if he were dead because his hand his strength went away Aben Ezra thus He was accounted as dead and moreover because Abiah slew all his ormy Referring it
to Ieroboam who was of Ephraim as others also doe Salomon Iarchi thus After he came up unto greatnes he sinned in idolatrie and he dyed the house of Ieroboam was cut off and likewise the house of Ahab As touching the Christian writers Mercerus expounds it thus The beginning of idolatrie in Israell was the worship of the Calues Mercerus brought into Israell out of Egypt where Ieroboam had lived an exile Hereupon there followed an other evill the worship of Baal the Sidonian idoll brought in by Iezabel Ahabs wife 1 King 16. What calamitie followed hereupon he sheweth †He dyed in one word See more in the historie The family of Ahab was cut off the land was afflicted with famine which was accompanied with the plague forreigne enemies c. And then againe applying it to Ieroboam After that he sinned by idolatrie for Baal is often the generall name of an idoll he dyed all his dignitie and beauty being lost The house of Ieroboam for the calues that he set up was destroyed according to the word of the Lord by the Prophet Zanchius thus As there is a threefold generation a Bodily when one is borne being conceived by the seed of man Zanchius a Spirituall when one of being the sonne of Adam is born anew by the boly Ghost to be the sonne of God and a Civil when one from low degree is advanced to some dignitie or is freed from hard servitude to happie liberty So there is a threefold death A Bodily when the soule is severed from the body a Spiritual when a man through sinne is bereft of the grace of God which is the life of the soule and a Civill when a man is deprived of his dignitie and power or kingdome or his happy estate Now by the name of death in this place comes properly to be understood the Civill death And that word He dyed respecteth two things both the present estate wherein Israell then was and their future estate now shortly to come When therefore he saith And he dyed shewing the other estate of Israell such as was at that present and such as should shortly follow after he teacheth that the kingdome of Israel for their idolatrie both was so far weakned as it wanted litle of utter ruine that shortly and certainely it should utterly be destroyed Calvin thus After that they sinned in Baal they dyed to wit because God deprived the tribe of Ephraim of that power Calvin wherewith before he had adorned it so as they wanted litle of utter decay For although their kingdome was not yet fallen yet was it come euen to the utmost so as the Prophet might well say they were dead that did now so farre differ from their former estate But where he saith They sinned in Baal it is certaine that this was not the beginning of their idolatrie Ieroboam first made the calues afterward his successour sett up Baal and borrowed that superstition from their neighbours the Sidonians as is thought English notes And accordingly the notes of our English Bibles haue it thus The Ephraimites are not farre from destruction and haue lost their authority Drusius thus That people is sayd to dye which is utterly wasted and destroyed Amos 2 2. And Moab shall dye vvith tumult So in another Prophet †Haba 1 12. Thou art God from everlasting Drusius we shall not dye Others expound it he is dead in sinnes Which I doe lesse approue I had rather thus take it He is dead he hath received divers overthrowes and slaughters he is fallen into grievous calamities which afterward perpetuall exile followed And although corrections be instructions yet when he suffered those so many evils they did not profit him at all So thus I say They could not bring him to life againe Tremellius and Iunius thus He dyed That is he was accounted as dead being of no account Tremel Junius Piscator and of no power or might And Piscator thus He Dyed that is he lost his authoritie so as he did no more make the subjects to tremble as before It is a metaphoricall speach For as the Greek proverb saith The dead bites not Thus haue I set downe particularly the exposition of divers vvriters upon this place that so it might the better appear not onely how these men doe ground their assertions in so vvaightie matters as these are upon such understanding of the Scripture as both Ievv vvriters and Christians of the best are otherwise mynded therein but also that this Scripture being so understood as both Iewes Christians expound it there can no such opinion or conclusions be gathered from it as these men would hereby mainteyne as any may perceiue And that from their owne exposition such consequences vvill not follovv I haue shevved before And if neither from their ovvn nor others exposition hereof what a manner of proof then is this Which if they will not yet obserue in the case of Israell let them but consider it in their ovvne thus as followeth If one applying this Scripture unto them should say N.N. was a teaching Elder and ruled also in the church but when he offended by schisme and false doctrine he dyed that is he lost his dignitie and authoritie being by the Church put frō the ministration of the Teachers office which before he executed vvith good regard in the Church And that the rest of them are dead vvith him in like sort according to the place and estate vvhich they had in the church formerly c. Or If some should so apply this Scripture unto them as they doe to Israel thus vvhen they offended by despising and opposing the governors government of the church by contention confusion breaking avvay from the church offensiuely they dyed and so remayne unto this day dead in their sinnes If then another keeping their ovvne vvords should infer hereupon that therefore the baptisme and other ordinances of God which they in shevv reteyn cannot be unto them the signes and seales of forgiuenes of sinnes and of life eternall and therefore are in their use of them false and deceitfull as be also the ordinances of God as they call them that are reteyned among the beathens Would they now themselues yeeld either that the baptisme and other ordinances of God had among them are but reteyned in shew or that they cannot be unto them the signes and seales of forgiuenes of sinnes and of life eternall or that they are in their use of them false and deceitfull or that they be but as the ordinances reteyned among the heathens c. Or if they or their children should repent and returne to the Lord and his Church againe would they reject the baptisme they haue as false and deceitfull and get them another that might be unto them the signe seale of forgiuenes of sinnes Or vvould they still reteyne a false and deceitfull signe and such as is no better then the
M. Iunius in other places before compared he saith feigned the estate of the church of Rome to be as * Se before pag. 184. a body vvhich lyeth svvollen vvith vvaters of the dropsie or vvith poyson vvhich had long agoe giuē up the ghost if God by the medicine of his grace c. had not nourished and kept her warme First vvhy esteemeth he these similitudes to be but M. Iunius fictions Are they not fit and pertinent for the matter in hand If not vvhy hath he not disproved them Or are the similitudes vvhich M. Ainsw useth himself to be esteemed but as fictions of his owne When here before he compared the hierarchie of Antichrist to the Egyptian boyles and to the Image vvhich Nebuchadnezar savv would he haue it thought that these vvere but his ovvne feignings Animadv p. 100. Or when ‘ D. Rayn six Conclusions in the fift of them as they are printed in his Conference with Hart pag. 650. D. Raynolds useth the same similitudes as M. Iunius doth here vvill he say also they are his fictions But specially vvhy answers he not M. Iunius if he be able to the points in hand neither here nor in the other places aforesaid If they vvere but fictions onely that M. Iun. feigneth they might be the sooner and soundlyer ansvvered And besides when M. Iunius saith she had long agoe giuen up the ghost if God by the medicine of his grace and long suffering had not nourished her why leaues he out that vvord of Gods long suffering and puts in for it c. was it so much or so long to write downe this clause vvhen he wrote all the rest Or thinks he that God hath used no long suffering tovvards that church as he hath done towards other Or vvould he that the Reader should not obserue it because it is against himself But to proceed let us heare vvhat he inferreth upon the foresaid speaches of M. Iunius Now saith he to leaue their mother thus on her sick bed as they haue done ‘ My treat of the Minister pag. 60 62. disclayming all Christian duety unto her vvhich ‘ My treat of the Minister pag. 60 62. is due to a true church in corruption is but the part of unnaturall children Whiles God doth nourish and keep her vvarme vvill they quite abandon her As if M. Iunius had not here purposely and expressely said 1. That * See here before pag 186. the duty of such as are in that church and see the great corruptions of it is as of children that dvvell vvith their adulterous mother In vvhich case a wise sonne vvill abhor and absteyn from his mothers sinne and vvill vvith speach and signe call her back from evill and in all things cleaue unto his father and while he can by reason of his mother vvill cleaue unto her next after his father but when and vvhiles by reason of her he cannot doe it vvith good conscience for the spirituall and bodily injurie of her will then betake himself into the chamber or inner roome of his father where also is the church the mother of us all Gal. 4 26. Secondly that this therefore is not a good consequent if one depart from this or that church therefore he doth altogether depart from the church Yea that he doeth but trifle that doth so from a particular conclude universally c. Thirdly that the duty aforesaid vvas religiously performed by our ancestors whō the popish tyrannie for some ages exercised c. Which M. Iunius shevveth largely in sundry particulars as may be seene here before pag. 186 187. And vvhat now vvould these men haue more to be done Would they that such as since haue ben borne and brought up in other churches should returne to the church of Rome doe likewise Or haue themselues done the like to such as they hold to be true Churches in corruption Or knovv they not that vvhen Iudah and Israell became harlots the Lord taught the godly to plead vvith them as vvith their mother and yet to leaue and let them alone and not to partake in their idolatries or other corruptions Hos 2 1 2. 4 1 15 17. Amos 3 1 2. vvith 4 4 5. and 5 5. Mich. 6 1 2 16. vvith Ezech. 23 2 3 4 36. and Ier. 15 19. Esa 8 11 12 16 17 18. 60. Animadv p. 104. Where he speaketh of the church of Rome being dead long agoe in her sinnes Rev. 20 5. vvith Ephes 2 1. he had also the like before of apostate Israell being dead in their sinnes Hos 3 1. Animad p. 70. Where let the Reader see what I haue noted thereabout here before pag. 87 88. c. Besides that if this death be as ‘ M Bright M. Forbes c. on Rev. 20 5. some think the apostasie spoken off 2 Thes 2 3. we must then remember vvithal that this apostasie is in the Temple of God 2 Thes 2 4. like as there vvas apostasie in Iudah and Israell heretofore and that difference therefore is to be put between Gods temple the apostasie it self as between Iudah and Israell and their apostasie Ezech. 16 and 23. with 1 King 15 34. and 2 King 21 11. betvveen the Lords courts the Gentiles domineering therein Rev. 11 2. and betvveen Gods people and the former and later Babylon spoken off Jer. 51 45. and Rev. 18 4. And moreover also that the dead spoken off in the place here alledged by himself liue againe and reigne with Christ after the finishing of a thousand yeres Rev. 20 5. whereas he speaketh of the church of Rome as being gone long since damned and dead for ever Animadv p. 98 102 104. So as euen this Scripture which himself citeth if it be well observed vvilbe found to be against himself and that other place likevvise which he citeth touching another death which may be understood of the plague and the utter burning of Babylon with fire when the smoke of her burning shall be seen to ascend as did the smoke of Sodome like the smoke of a furnace Rev. 18 7 8 9 18. with Gen. 19 28. vvhich the Scripture it self referreth applieth to the City that great city resembled by Babylon and Babylons destruction that was of old from vvhich it shall never rise Rev. 18 2 19 20 21. with Jer. 50 and 51 chapt Which vengeance on that great city Babylon the Lord God that is strong will certainly take and accomplish And then shall vve be so farre from mourning at her funeral as we shal rejoice ‘ Rev. 18 20. with the heuenly multitude sing Hallelujah when the Lord hath giuen †Gen. 19 28. Sodoms judgment on her and vve see her smoke rise up for evermore Rev. 19 1 2 3. In the meane time touching the church Temple and people of God as M. Iunius distinguishing betvveen the Temple of God the apostasie of Antichrist helped forvvard the consuming of the one and prayed for