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
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
euen touching the women heretofore to note it here by this occasion though they were not circumcised in their owne persons yet were they counted among the circumcised of Israell as may appeare by the speach of Iacobs sonnes to Shechem and Hamor when they said We cannot doe this thing to giue our sister to one that is uncircumcised for that were a reproach unto us c. Gen. 34 14. And by the saying of Samsons father and mother unto him Is there never a woman among the daughters of thy brethren or among all my people that thou goest to take a wife of the uncircumcised I hilistines Zac. 13 1. Judg. 14 3. And yet more particularly by the offering of purification vvhich was aswell upon the birth of a daughter as of a sonne Levit. 12 6. and in that there were cleansings sacrifices for sinne uncleannes aswell for women as for men Numb 5 2 3 6 8 15. and 15 27. with Lev. 4 27 28. and 5 chap. and 6 2 6. and 13 and 14 chap. and 15 2 14 19 29. and 16 6 17 33 34. And in that they might eat of the Passeover vvhereof no uncircumcised person might eat Luk. 2 41 51. with Exod. 12 3 4 48. 6. And touching the eight day vvhich vvas then set for circumcision first obserue in generall that as it was the circumstance of time appointed thereunto so also the Lord ordeyned that they should keep the Passeover but once a yeere the fourteenth day of the first moneth Exod. 12 6 14. Num. 9 1 2 3. Deu. 16 1. Yet vvho would gather thereupon that we should eyther celebrate the Lords Supper but once a yeere and that on the fourteenth day of the first moneth or that we should leaue it altogether seeing it is answerable to the Passeover had in Israell which now is ceased yet such objections make the Anabaptists vvhen vve reason from circumcision to baptisme But now besides this obserue in particular hovv it vvas also ceremonial that the child should remayne seuen dayes uncircumcised which was so many dayes as the mother should be uncleane upon the birth of a man child so teaching and figuring out the originall corruption drawen from our parents and that then the circumcision should be the eight day vvhich vvas the first day after the seuen aforesaid and so soone as could be after them thus moreover teaching both the taking avvay of our uncleannes by the Spirit of God through the blood of Christ whereunto circumcision then did lead and having also this morality in it that vve should not defer the time but so soone as we can â—â—nveniently should bring our children to be partakers of the outward â—â—ne of Gods covenant in Christ Lev. 12 2 3. with 15 19. And so this circumstance of the time is plaine against the Anabaptists opinion and practise Besides that still once in eight dayes a Sabbath vvould passe over them which was also a signe of sanctification in Israell Exod 31 13. Ezech. â—â— 12. And that they had many like ceremoniall observances about the eight day concerning things to be sacrificed or persons to be clensed or consecrated to the Lord as may be seen for things to be offered Exod. â—â— 29 30. with Lev. 22 27. Also for persons to be clensed Lev. 14 8 9 10 23. and 15 14 29. Numb 6 10. and consecrated Lev. 9 1. with 8 33 35. Eze. 43 27. And yet note this also hereabout that as the eight day was not to be prevented but to be expected for divers respects so when it was upon just occasion omitted then it might be had at other times afterward still taking the first seasonable and convenient time thereunto As besides the like to be observed about the Passeover Numb 9 1 11. may be seen touching circumcision it self in the practise of Israell vvhen it was omitted many yeeres in the wildernes by reason of their journeyes Josh 5 2 7. And in the example of Abrahams circumcision his households Gen. 17 24 27. and the proselytes of the Gentiles for themselues their children Exod. â—2 48. Which also is against the Anabaptists in this behalf 7. Of Israels infancie under the shadowes of the law before the comming of Christ and of the abolition of those ceremonies by Christ sâ— of the difference between their estate and ours I haue spoken here before that which may suffice thereabout Yet for the more clearing thereof note this withall out of the Apostles speach to the Galatians which is much urged by the Anabaptists and others Gal. 3 and 4 and 5 â—â—â—p that the Iewes before Christ came vvere kept under the ceremonies as under a garrison Gal. 3 23. as under a School-master v. 24 25. aâ— under Tutors and governours Galat. 4 1 2 3. And in this respect are counted as children under yeeres and in bondage Not but that they had the Gospell and everlasting covenant of Gods grace with faith and freedome of conscience in Christ and were by him delivered from Sathan sinne and condemnation and made the inheritors of eternall life aswell as we now Gal. 3 8 17. with Gen. 12 3 and 17 7. Ioh. 8 56. Psa 110 1. and 116 〈◊〉 with 2 Cor. 4 13. Hab. 2 4 with Rom. 1 1 2 17. and 16 25 26. Hebr. 10 38. Act. 15 11. Eph. 3 6. Heb. 4 2. and 11 chap. and 13 20. But they were then bound to beare the yoke of many toylesome chargeable ceremonies Which yoke is now taken away by the comming of Christ whom those ceremonies did shadow out in vvhom the trueth body and substance 〈◊〉 them is had Joh. 1 16 17. Act. 15 10 11. Gal 3 8 17 29. Colos 2 16 17. â—â—br 8 9 10 11 12 chap. And in that respect now is this the â—â—â—rches riper age wherein we haue freedome in Christ Gal. 3 4 5 〈◊〉 Which I note the rather because the Anabaptists and others mistaâ—â—â—g or perverting these things and so labouring what they can to darken or oppugne the truth doe under a vayn pretence of Israels infancie make frivolous exceptions and answers when they are pressed vvith reasons and arguments out of Moses and the Prophets Obserue also that whereas the Apostle often speaketh of faith in the place aforesaid which also is much urged by the Anabaptists faith is there opposed to the ceremonies and works of the lavv Gal. 3 4 chap. Which is vvell to be mynded that so we may knowe the Apostles meaning aright who hath no purpose at all as they would haue it thereby to exclude young children from the covenant of God or seale thereof as the whole scope of the place doth plainely manifest but indeed to exclude the ceremonies and works of the law in the case of our justification and salvation by Christ and to shew how we are freed from that yoke and bondage under vvhich the Iewes were in the time of the law which now is abrogated and taken
harlot the great whoâ—e the mother of the whoredomes and abominations of the earth beleeving and speaking lyes in hypocrisie giving heed to seducing spirits and having pleasure in unrighteousnes c. Rev. 17. 1 5. 1 Tim. 4 1 2 3. 2 Thes 2 3 10 11 12. And that thus there being in divers respects a double consideration had of the Church of Rome novv as of Israell heretofore it will appeare how in one respect it may be said there is the church of God or a true church there and in another respect there is an apostate or a false church there as it is said of the same woman that she is dead and aliue in divers respects 1 Tim. 5 6. * These also he mentioneth not And of the Iewes that they ar enemies in one respect yet beloved in another Rom. 11 28. So Iohn Baptist is Elias is not Elias in divers respects Ioh. 1 21. with Matt. 11 7 14. 17 10 13. Iudas is an apostle yet a divel Mat. 10 2 4. with Ioh. 6 70. The Iewes are the children of Abraham yet the children of the divel Ioh. 8 33 34. As the Prophets also called the Iewes the seed of the wicked the seed of the adulterer a false seed in one respect when in other respects they acknowledge them to be the seed of Abraham Iacob Israel so a true seed people of the Lord. Esa 1 4. 5â— 3 4. with 41 8. 45 19. 58 1. Hos 2 1 2. 4 15. Esa 63 16 17. 64 9. Ier. 31 36 37. Hos 4 6 12. 5 4. 14 2 3 4. And endles it were to recount the many speaches several considerations of things thus spoken off in the Scriptures Christ is without Father and without mother Heb. 7 3. and yet he hath Father and mother Luk. 2 48 49. Ioh. 1 18. and 2 3. Christ was put to death in the flesh but quickned in the spirit 1 Pet. 3 18. Abraham is unrighteous in him self but righteous by faith Rom. 4.3.5 The Apostle Paul and all the regenerate serue the law of God and the law of sinne the one with the mynd the other with the flesh Rom. 7.25 Peter is a disciple and an Apostle yet in other respect is by Christ called Satan Mat. 10 2. and 16 23. A leprous Iew is a true man and an Israelite but a corrupt diseased man to be put and kept out of the host of Israell till he be cleane Lev. 13. and 14. with 2 Chron. 26 20 21. Numb 12 10 15. The Temple is the house of God and yet is made a denne of thieues Mat. 21 13. The Emperours of Rome of Babylon the other nations are kings and higher povvers ordeyned of God Rom. 13 1. with Rev. 17 10. Dan. 7 17. yet are they also in other respects Beasts Lyons Beares Leopards c. Rev. 12 3. and 13 1 2. with Dan 7 3 6. So likewise the beast was and is not and yet is Rev. 17 8. And a number the like that may be observed in other places of the Scriptures compared together M. Ainsvv comming to answer and treat of this double regard aforesaid ‘ Animad p. 92 93 94 95 96. setteth himself to except and oppose vvhat he can finding the light of the truth herein to be so evident as it is is driuen divers times to yeeld unto it which yet he doeth in such sort as euen then also he ceaseth not to except and oppugne after his manner as the Reader in his treatise may obserue Novv how needfull profitable the consideration of this double regard is both about this and other questions in religion I leaue to the judgment of such as are of judgment and indifferency and that it may the better be considered of I haue here againe set it downe as I did heretofore Whereunto I will novv having this occasion annex this moreover touching Israel about the point in hand That when Ionah was commanded by the Lord to goe to Niniveh that great city and cry against it it is said * Jon. 1 3. he rose up to flee unto Tarshish from the presence of the Lord that is saith Piscator out of the land of Israell where the Lord dvvelt with his people Piscat in Ion 1 3. And that Ionah prophecied in Israel among the tenne tribes appeareth by 2 King 14 23 24 25 26. and vvas himself of Gath Hepher a towne of the tribe of Zebulun 2 King 14 25. vvith Josh 19 10 13. Now by this may appeare that Israell being compared vvith other nations as I noted before had another consideration estate in the account of God and his Prophets then those nations had Tarshish vvhither Ionah novv would flee is out of the presence of the Lord as the phrase is here used and understood Israell from whence Ionah fleeth is in the presence of the Lord. And so it is said in the historie the Lord was gracious unto Israell speaking of the ten tribes and had compassion on them and had respect unto them because of his covenant vvith Abraham Isaak and Jacob and would not destroy them neyther cast he them from his presence as yet 2 King 13 22 23. As the same phrase likevvise is used touching Iudah that through the anger of the Lord it came to passe in Ierusalem and Judah untill he had cast them out from his presence that Zedekiah rebelled against the king of Babilon 2 King 24 20. Jer. 15 1. Whereupon Piscator also compareth this phrase vvith the like speach in Moses where Cain said unto the Lord from thy face shall I be hid Schol. in Gen. 4 14. as M. Ainsw himself doth vvith those words And Cain went out from the presence of the Lord. In his Annot. on Gen. 4 16. The like may be observed in Amos his speach to Amaziah vvhere he calleth the land of Assyria a polluted land in respect of Israell Amos 7 16 17. And yet in other respect the land and people of Israell not onely of the ten tribes but of Iudah all the tribes of Israell together is said to be polluted and defiled Psal 106 38 39. Jer. 2 7. and 3 2 9. and 16 18. Hos 5 3. and 6 10. But of this and divers other things that may hither be referred I haue spoken here before more particularly Pag. 61 62. and 114 c. Novv before I proceed to other things it will not be amisse to shew what some others haue observed about this matter concerning a divers consideration of the church And namely vvhat Keckerman vvhose judgement I shewed here before vvriteth further thereabout The church saith he largely taken is again considered eyther distinctly with opposition to the heathen or collectiuely in respect of Christians among themselues The Christian church if it be looâ—ed upon distinctly in opposition to the heathen is the company of al those which professe Christian religion or the name of
haue also shevved that euen the church of Rome is the church and Temple of God as Iudah likevvise and Israell of old vvere in the time of their apostasies How much more then should we so esteem of the church of England yea and of the Lutherans vvho haue in so many things novv left the apostasie of the church of Rome and haue received the doctrine of justification by faith in Christ alone vvith many other precious doctrines of truth that are yet still miserably depraved and corrupted among the Papists But hereupon some object and say If they be the church of God none may leaue them it is schisme for any to leaue those that are the churches and people of God and vvhy then doe you not continew Ministers and members there still c. First to this objection I haue ansvvered before pag. 116 c. To vvhich I referre the Reader as also to that which M. Iunius hath written concerning this matter as may be seen here before pag. 184 186. Secondly if this objection were sound then might none leaue the present estate of the church of Rome seeing they are the church and Temple of God as before hath ben declared Yet the men that doe thus object haue many of them left it themselues And M. Iunius shevveth that both these may stand vvel together to esteem it to be the church of God and yet to leaue forsake it in their estate yea that it is our duty so to doe But in deed to note this by the vvay wel may it be that some Protestant writers otherwise of great good judgment haue heretofore the more denied it to be the Church of God because they thought if that were granted it vvould then follow to be schisme for any to leaue it as the Papists themselues are vvoont usually to object But the consequence is not good as is shewed before by the Scriptures and examples both in Iudah and Israell c. Pag. 116. Thirdly in a Church there are tvvo things specially that are still to be respected the faith and the order thereof Col. 2 5. For touching the worship of God therein it may in divers respects be referred to the one or to the other or to both of them Novv for the Faith which is in Christ alone to salvation we acknowledge that they professe it soundly and in the unity thereof vve also hope our selues to be saved with them and therefore albeit they intreat deale yll with us sundry vvaies yet we hold them to be our brethren in the Lord and in the faith of his Gospell But as for the churches order worship and government ecclesiasticall vve hold and professe that they stand yet still greatly corrupted and transgressing the second commandement many waies As namely ‡ Of these more particularly see in the Apologie and other Treatises of ours also in the Treatise here following touching the reformed churches in their Prelacie and inferiour ministerie in their Canons Constitutions and Worship devised and imposed by man especially in the Book of common prayer according to which all the ministers and people of that Church are enjoyned to minister and partake of the holy things of God had among them vvherein are corruptions not a few that are also observed and written against †The Abridgement of the Ministers book of Lincolne Diocesse The Survey of the book of Common praier c by divers of themselues besides the refusal opposition persecution of the trueth vvhich hath now a long time very often many vvaies benshewed unto them c. And yet more specially that the particular churches ministers thereof stand not as the primitue Churches and Pastors did immediately under Iesus Christ the Archpastor as touching their ecclesiasticall constitution but under another spirituall authoritie and Prelacie devised by man neyther haue povver in themselues as now they stand to receiue and practise all the ordinances of God to redresse all errors and corruptions that are manifested unto them by the vvord of God as the Pastors and Churches aforesaid had Which things standing thus hereby may appeare that none can stand Ministers or members of the Church aforesaid in their estate and performe the dueties thereof according to the Lavves and Constitution thereof but they shall sinne and transgresse the second Commandement Which the Lord that is a jelous God accounteth to be hatred of him and hath threatned severely to punish as on the contrarie he hath promised to shew mercy graciously to them that loue him and keep his commandements Exod. 20 4 5 6. compared with Lev. 10 1 2. Deut. 4 1 2. 2 King 10 18 31. 2 Chron. 19 2 3. Luke 19 27. Psal 119 126 127 128. Esa 29 13. and 65 2. Mal. 1 6 14. Mar. 7 4 6 7. c. Col. 2 20 23. Rev. 14 9 12. and 22 18 19. Fourthly which commeth to a like end vvith the former reason but yet vvill make it more plaine there are two things concerning the vvorship and service of God which we ought alwaies carefully to remember and obserue One that we ought to leaue and forsake all the inventions of men and more specially al the mixtures and corruptions of Antichrist the man of sinne in the service and worship of God And this not onely in things concerning the faith but in such also as concerne the order of the church Exod. 20 4 5. with Deut. 12 32. Iudg. 8 27. 1 Chro. 13. 15 2. c. 2 Chron. 33 17. Psal 119 101 113 128. Esa 30 21 22. Ezech. 43 8. Mal. 1 6 14. Matt. 15 9 13 14. Rom. 16 17. Rev. 14 9 12. and 22 18 19. The other is that vve obserue and practise all the commandements and ordinances of the Lord vvhich he hath once for all giuen unto his church vvhether concerning the faith or the order of the church and so consequently the Churches government vvorship ministerie ministration of all every of the holy things of God according to his vvord Exod. 20 6. compared with Deut. 12 32. Matth. 28 20. Gal. 3 15. Jude v. 3. 1 Tim. 6 13 14. 2 Chron. 13 8 12. and 19 8 11. Psal 119 101 128. Esa 30 21. and 33 22. Rev. 14 12. Which two things seeing that in the present estate of the church of England neither ministers nor members can obserue them nor be suffred peaceably so to vvalke hovv can it be but we must needs leaue that estate unlesse vve should still continew in sinne against the Law of God And hovv can that justly be counted schisme vvhich is our bounden duty to the Lord vvherein vve ought to obey God rather then Man Fiftly to make the matter yet more plaine let us put the case that some Kings and States vvould permit the Churches in their dominions peaceably to enjoy the ministerie of the word and the Baptisme of elder people among them but not of children urging those words according to the letter Make disciples
abominable and filthie which drinketh iniquitie like vvater Iob 15 16. We are all borne in iniquitie in sinne did our mothers conceiue us Psal 51 5. Our hearts are stonie hard and unplyable to beleeue and obey the word of God Ezech. 11 19 20. with Gen. 6 5. Jer. 17 9. Psal 64 6. Therefore it is and needs must be Gods free gift of grace his powerfull vvork vvho is able to bring light out of darknes and water out of the stony rock to take avvay the stony heart out of our flesh and to giue us an heart of flesh that is soft and wherein the law of God may be written by his Spirit to convert and renevv us to work in us both to wil and to doe of his good pleasure and to his praise 2 Cor. 4 6. Ezec. 11 19 20. and 36 25 26 27. vvith Exod. 17 6. Ier. 10 23. and 31 18 33 34. Phil. 2 13. Psal 10 17. Joh. 3 3.6.27 and 6.44.65 and 8 36. Heb. 12 2. and 13 20 21. 9. This appeareth further in that no exhortations persvvasions corrections punishments or other meanes can prevaile vvith men to bring us to godlines unles God renew us by his spirit 2 Chron. 36 14 15 16. Esa 1.5 and 65 1 2. Jer. 25.1 7. and 31 18 33 34. Isal 143 10. Mat. 6 10. Ioh. 3 3 6.8 Phil. 2 13. Nay men often become more hardened and vvaxe worse and vvorse notwithstanding any meanes that can be used unto them according to the Proverbe vvhich saith Though thou bray a foole in a morter yet will not his foolishnes depart from him Prov. 27 22. And * Rom. 4 15 and 7 8. c. the Lavv vvorketh vvrath saith the Apostle and increaseth sinne and maketh it more appeare So corrupt we are in our selues so prone unto all evill so unvvilling and unable to that vvhich is good untill and unles it please God to convert and renew us by his Spirit and grace in Christ as is aforesaid And who is there except * Habak 2 4. his soule be lift up and not upright in him that doth not know and find in himself that we can not beleeue or obey eyther vvhen we would or vvhat we vvould or as we would but as it pleaseth God of his grace and by his power to performe his good vvork in us to his praise Nâ—m 20 12. Mat. 6 30. and 14 30 31. Mar. 4 40. and 9 23 24. Luk. 8 25. and 17 5. and 22 32. Rom. 7 8 25. 2 Thes 1 11 12. Objection Object But here some object and aske To vvhat ende then are commandements giuen and exhortations used if we haue not free vvill and povver in our selues to obey and performe them Are they all giuen used in vaine Doth God so mock with men Or should we so abuse one another c. Ansvver Ansvv 1. I also aske vvhat need there is or to what end it is that vve should pray unto God to convert and quicken us to create in us a clean heart to giue us his spirit to incline our hearts to his testimonies to unite our heart to feare his name to fulfill the work of faith in us with power to vvork in us that which is vvell pleasing in his sight through Iesus Christ if it be in our ovvne vvill and power to doe these things if we please when vve are so required and exhorted thereunto Jer. 31 18. Psal 51 10 11 12. and 86 11. and 119.36 37 38.156 and 143 10 11. Luk. 11 13. and 17 5. 2 Thes 1 11. Heb 13 20 21. May we pray unto God idly or needlessely Must not all our prayers be made in faith Or shall we thus set the commandements and exhortations of God giuen unto us and our prayers made unto him in a contradiction one against another Far be it from us Rather let us be carefull to understand and use them both aâ—â—ght And let us learne euen by this point of our praying unto God as is afâ—resaid hovv unsound their doctrine of free vvill and of the povver thereof in us unto good is and must needs be But it hath ben mans old and woonted corruption to be †Habak 1.16 sacrificing still to our own net as these novv vvould to their ovvne vvill and power Ans 2. The exhortations commandements spoken off are meanes and instruments vvhich it pleaseth the Spirit of God to use thereby to vvork in us that vvhich he requireth of us And so they are neyther idle or fruitlesse neither yet doe they argue freedome of wil or povver in our selues to performe them if we will When darknes was upon the face of the deep God said Let there be light and there was light Gen. 1 2 3. Here the commandement of God was the meanes which it pleased God to use to bring forth light out of darknes and was neither vaine or fruitlesse neither implieth vvill or povver in the darkenes and deep themselues hereâ—â—â— Which is the more to be regarded because the Apostle Paul useth 〈◊〉 similitude in the like argument saying God who commanded 〈…〉 out of darknes hath sâ—ined in our hearts to giue the light of the knowledge of the 〈◊〉 of God in the face of Iesus Christ 2 Cor. 4 6. where he sheweth that faith or the saving knovvledge of God in Iesus Christ is the mightie and singular work of Gods power in us euen as the bringing of light out of darknes vvas at the beginning Ephes 1 19 20. vvith 2 Cor. 4 6. And Christ by another similitude teacheth the same when he saith The hower is comming and novv is when the dead shall heare the voice of the sonne of God and they that heare shall liue Joh. 5 25. Like as may be observed in that case vvhereof the Prophet Ezechiell speaketh who when he vvas bidden by the Lord to say unto the dry bones O ye dry bones heare the vvord of the Lord Thus saith the Lord God unto these bones Behold I vvill cause breath to enter into you and ye shal liue and I vvill lay sinevves upon you c. then saith he So I prophecied as I was commanded and as I prophecied there was a noise and behold a shaking and the bones came together bone to his bone c. Ezec. 37.4 7. c. Where again it appeareth that the Prophets speach or exhortation to the dead and drye bones was the meanes vvhich the Lord vvould use in that case and neither was vaine or fruitles neither yet implieth abilitie in the dead bones themselues to performe the thing so required of them The same Prophet noteth the like about himself when he vvas falne on his face at the sight of the vision which the Lord shevved him first noting hovv a voice said unto him Sonne of man stand upon thy feet and I vvill speak unto thee and then presently annexing saith and the spirit entred into me when he spake unto me and set me upon my feet and I
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