time * 2 Kin. 17 18 9 10 11.12 Israell had no bill of divorce nor was put avvay of a loâ—â— time but abode in the land about two hundred yeeres after as appeareth plainly by the historie But this Scripture vvhich they joyne vvithâ—â— â—ut of Jer. 3.8 was spoken in ‡ Ier. 3 6. Josiahs time the †1 Chr. 3 10 14. fifteenth King from Reâ—oboam aforesaid who raigned ‘ 1 Kin. 14.21 2 Kin. 22 1. about three hundred yeere after him At vvhich time Israell vvas put out of the land of Canaan and caryed away into Assyria a “ Amo. â— 17 polluted land and so had the bill of divorce here â—poken off Which fell out * 2 Kin. 18 10 11. in the sixt yere of Hezekiahs raigne as I noâ—ed before Which times and cases therefore how far they differ one froÌ„ another so from the point in hand vvho is there that cannot obserue 7. Finally here might further be considered how in this chapter also the Lord biddeth Ieremie †Ier. 3 12 13 14. goe and proclaime these words toward the North and â—ay Returne thou backsliding Israell saith the Lord and I vvill not cause myne anger to fall upon you for I am mercifull saith the Lord I will not keep anger for ever Onely acknovvledge thyne iniquitie that thou hast transgressed against the Lord thy God and hast scattered thy waies to the straungers under everie green tree and ye haue not obeyed my voyce saith the Lord Turne O backsliding children saith the Lord for I am maried unto you and I will take you one of a city two of a family and I vvill bring you to Zion Ier. 3 12 13 14. Where divers things about the points in questioÌ„ might be observed if I would stand thereon As namely First that the Lord here biddeth the Prophet Ieremie Goe and proclaime these words tovvards the North that is towards †2 King 17 6. Assyria the land of the Medes vvhither Israell was now caried away out of the Land of Canaan 2. Secondly that he should call them to repentance saying Return thou back sliding Israell saith the Lord c. and so promise them mercy in the name of the Lord saying I vvil not cause myne anger to fall upon you c. which sheweth that the Lord had not dealt with them as they deserved â—ut could yet make his anger fall more upon them if he vvere not merciâ—â—ll and one that kept not anger for ever And that he dealt otherwise herein then a man doth vvith his vvife vvhom he putteth avvay and she becomes another mans as he shewed before in ‡ Ier. 3 1. this chapter Thirdly that he saith here to Israell Onely acknowledge thine iniquitie that thou hast transgressed against the Lord â—y God c. as in the other chapter before “ Ier. 2 2 19. he said to Iudah Thyne owne wickednesse shall correct thee and thy back slidings shall reproue thee know therefore and see that it is an evil thing bitter that thou hast forsaken the Lord thy God c. where those words the Lord thy God * Gen. 17 â— are words of the covenaÌ„t Fourthly and specially that he saith Turne O back sliding Israell saith the â—ord for I am maried unto you c. ‡ Piscator Calvin c Which mariage the best writers upon this â—â—ace expound also of the Lords covenant of grace 5. And finally that â—â—e Lord vvould take them one of a city and two of a familie and bring them to Ziâ—â—â— c. So teaching as †Calvin in Jer. 3 14. one vvell noteth upon this place that in their â—irning to God they should not stay one for another and that though â—â—e body of the people should remain obstinate yet if a few returned to â—â—e Lord he would be readie to receiue them Which sheweth the stabiâ—â—tie and eternitie of the Lords covenant as he spake to Abraham both â—â—r him and his seed in their generations Gen. 17 7. And that the Lord â—â—membreth and performeth his covenant if but a few be made partakers of that grace as Paul also shevveth Rom. 〈…〉 may â—â—â—â—vvise teach us in our comming to the Lord and yeelding obedience to his vvord not to depend upon the multitude nor to stand looking and wayting one for another but readily to follow the Lords calling as in another case Christ spake unto Peter Joh. 21 20 21 22. These and other like things might here be observed But they are not the things that I purpose to insist upon because this point coÌ„cerneth the case of Israel being now put out of the land of Canaan and caried away into Assyria vvhereas our question is of the estate of Israell in their defection from the time of Ieroboam that set up the calues and so forvvard vvhiles yet they were not put away but remained in the land of Cannaan By which all may see that this Scripture here cited by them is vainly alledged being not to the purpose and question in controversie Yet notwithstanding having this occasion I think it not amisse about this matter here to annexe two things further to be considered off the one concerning Israell the other concerning Iudah As touching Israel that whereas they were now put out of Canaan caried avvay into Assyria and placed in Halah and in Habor by the river of Gozan in the cities of the Medes as is recorded 2 King 17 6. there is particular and expresse mention among the places whither they were caried of the cities of the Medes Wherevvith if we compare the Acts of the Apostles we shal find also particular mention hovv when the holy Ghost came upon the Apostles at the feast of Pentecost after Christs ascension and they spake with toungues to the Ievves that were novv at Ierusalem of all nations under heauen to every one in their ovvne toungue that among the rest there were also Medes Act. 2 9. Which is the more to be observed first because this is one of the places before mentioned vvhither Israell was caried avvay by the king of Assyria vvhen God put them out of his land 2 Kin. 17 6. Secondly because Peter now speaking unto these with the rest saith unto them as to the rest the promise is made unto you and to your children c. Act. 2 9 39. like as also upon another occasion straightway after speaking to the Iewes in the Temple he saith unto them Ye are the children of the Prophets and of the covenant which God made vvith our Fathers saying unto Abraham And in thy seed shall all the kinreds of the earth be blessed Vnto you first God having raised up his sonne Jesus sent him to blesse you in turning away every one of you from his iniquities Act. 3 25 26. Thus shevving that God still remembred and regarded his covenant tovvard them and how the grace and benefit thereof vvas extended unto them in Christ Now whereas
it is said there vvere dvvelling at Ierusalem Ievves devout men out of every nation under heauen Act. 2.5 least any should understand it onely of such as had their seated abode dwelling there as the word othervvhere is used M. Beza therefore noteth here †â—â—z â—â— Act. 2. â— that in this place the dwellers seem generally to be said any strangers that were at this time at Ierusalem so as it may comprehend not onely the strangers that had their seated dwelling there but such also as for studie or learning of religioÌ„ sojourned there for a time and those moreover that out of sundry nations came thither to â—â—e feast For novv it vvas the feast of Pentecost Act. 2 1. To which purâ—ose also may be observed how the Arabik translation here hath it thus â—ow there vvere men abiding in the holy place that is in Ierusalem that feared â—od Jewes and of al people that vvere under heauen Act. 2 5. as also that the text â—ayth they all heard them speak every man in his owne tongue wherein they vvere â—orne Act. 2 8 11. among vvhom were the Medes as is aforesaid Act. 2 9. As touching Iudah the Prophet Ieremie and the historie shevv how â—â—ey also for their idolatrie backsliding other sinnes were cast out of â—â—e Lords sight and presence when they vvere caried into captivitie out of the â—nd of Canaan Jer. 15 1 2. 2 King 24 20. and 25 chap. And Esay speaking of Gods favour after his punishing of them saith Thou shalt forget the shame of â—â—y youth the opprobry suffred of the Egyptians when they kept thee in â—â—ard bondage and shalt not any more remember the reproach of thy vvidowhood vvhich thou undergoes in the servitude and captivitie of Babylon For â—â—y maker is or will be thy husband the Lord of Hosts is his name and thy redeemer â—â—e Holy one of Israell the God of the whole earth shall he be called For the Lord hath â—â—lled or will call thee as a woman forsaken and grieved in spirit a wife of youth vvhen thou vvast refused saith thy God For a small moment haue I forsaken thee but with great mercyes vvil I gather thee c. Esa 54 4 7. And againe he saith Thou â—alt no more be termed Forsaken neyther shall thy land any more be termed Desoâ—â—te but thou shalt be called Hephzi-bah my delight is in her and thy land â—â—eulah maried for the Lord deliteth in thee and thy land shal be maried For as a â—â—ung man marieth a virgin so shall * As a laÌ„d becoming destitute of her inhabitants may be said to be a widow so again a land replenished vvith her inhabitants may be said to be maried thy sonnes marry thee and as the bridegrome reâ—â—yceth over the bride so shall thy God rejoyce over thee Esa 62 4 5. Where note â—ovv Iudah being caried into captivitie and shut up in exile for a tyme 〈◊〉 said to be cast out of Gods sight and counted a vvidovv refused forsaken desoâ—â—te unmaried c. As Shemajah the Prophet said of old to Rehoboam and â—â—e Princes of Iudah vvhen they forsook the lavv of the Lord Thus saith â—â—e Lord ye haue forsaken or left me and therefore haue I also forsaken or left â—â—u in the hand of Shishak king of Egypt 2 Chron. 12 1 5. as Zechariah likewise when vvrath came upon Iudah and Ierusalem because they served â—â—oues idols said unto them Why transgresse ye the commandements of the Lord â—â—at ye cannot prosper because ye haue forsaken the Lord he hath also forsaken you 2 Chron. 24 17 20. By vvhich Scriptures compared together we may learne hovv to understand those speaches of being a Widovv refused forsaken cast out of Gods sight c. in regard of their being put out of the land of Canaan giuen up into their enemies hand caried into captivitie deteyned in exile and so exposed to manifold calamities justly inflicted and â—â—â—ought upon them for their idolatrie other transgressions For otherwise it is true which is also said by Ieremiah the Prophet that Israell hath â—â—t ben forsaken as a vvidow nor Iudah of his God of the Lord of hostes though â—â—eir land was filled vvith vvasting from the Holy one of Israell Ier. 51 5. So in one â—â—spect they were forsaken and bare the reproach of vvidowhood when for â—â—eir sinnes God put them out of his land and delivered them into the â—ands of their enemies to be their captiues and exiles and in another respect they vvere not forsaken as a vvidovv of the Lord vvho yet remembred his gracious covenant to shevv them mercy accordingly And thus both are true being rightly understood Which Ezechiell also maketh plaine in his prophecie Ch. 16 and 20 23. Some particulars whereof because they giue great light about the estate of Israell and Iudah and Gods dealing with them I will therefore here set dovvne Ezec. 23 1 2 3 4 c. yet vvishing the Reader to peruse the whole Chapters and to obserue them well The vvord of the Lord saith Ezechiell when he prophecied against the Iewes that yet remayned in the Land in the time of king Zedechiah came unto me saying Sonne of man there were two women the daughters of one mother And they committed whoredome in Egypt they committed whoredome in their youth there were their brests pressed and there they bruised the teats of their virginitie And the names of them vvere †Israell Aholah the elder †Iudah Aholibah her sister they vvere mine and they bare sonnes and daughters thus were their names Samaria is * That is her owne tent Aholah and Ierusalem ‡ That is my tent in her Aholibah And Aholah played the harlot “ Hebr. Vnder me As Num. 5 19 20. vvhen she was mine and she doted on her lovers on the Assyrians her neighbours c. Neyther left shee her whoredomes brought froÌ„ Egypt c. Wherefore I haue delivered her into the hand of her Lovers into the hand of the Assyrians upon whom she doted c. Ezec. 23 1 10 And when her sister * Iudah v. 22. Aholibah saw this she was more corrupt in her inordinate loue then she and in her vvhoredomes more then her sister in her whoredomes She doted upon the Assyrians her neighbours c. The I saw that she was defiled that they took both one way and that she increased her whoredomes c. then my mynd was alienated from her like as my mynd was alienated from her sister Yet she multiplied her whoredomes c. Therefore O Aholibah thus saith the Lord God Behold I vvill raise up thy lovers against thee from vvhom thy mynd is alienated and I vvill bring them against thee on everie side the Babylonians alâ—â— the Chaldeans Pekod Shoah Koa al the Assyrians with theÌ„ c. And I will set my jelousie against thee v. 25. M. Junius calleth this a divorce in his
repeating the negatiue particle in the latter clause as al interpreters usually doe in Psa 9 18. or as some translations haue it ver 19. Which then also will haue his vvaight for the matter in hand And the more considering that the Lord othervvhere in this prophecy denounceth this Woe against them saying Woe unto them vvhen I depart from them Hos 9 12. And hitherto of this Chapter and the type conteyned therein vvhich about this question is much to be observed Leaue we novv this chapter and come to the other following we find therein that this Prophet himself doeth still afterward throughout his prophecie stile them “ My people which sheweth that the other of Lo-ammi Hos 1 9. was a prophecy not yet performd Ammi acknowledge them yet stil to be the people of the Lord and the Lord to be their God applying unto them the terme of the covenant from thence deducing sundry arguments of reproof and exhortation according as his calling and their estate required A namely about their idolatrous worship marying vvith straungers seeking unto thâ— Assyrians and Egyptians c. Of which because I haue spoken †here beforâ— and shall haue occasion hereafter to note some things againe out of thiâ— Prophet I will not now therefore insist upon the particulars but onelâ— refer the reader to these and the like places in this prophecy to be compared also vvith the like in other of the Prophets ‘ Pag. 61 62 63. viz. Hos 4 6 8 12. and â— 4 6 7 13. and 6 4 5 6 7. and 7 8 10 11. and 8 1 8 9 11 12. and 9 3 15. and 11â— 7. and 12 2 3 4 5 6 9 14. and 13 4 5 11 13 16. and 14 1. And thus much her of things to be observed out of this prophecy it self Now if we compare herewith the historie and other Prophets mucâ— more light vvill yet appeare hereabout The historie speaking of Bâ—sha the third king from Jeroboam the sonne of Nehat noteth hovv the woâ— of the Lord came to Iehu the sonne of Hanani against Baasha saying †1 King 16 1 2. Forasmuch as I haue exalted thee out of the dust and made thee prince over my peopâ—â— Israell and thou hast vvalked in the vvay of Ieroboam and hast made my people Israel sinne c. 1 Kin. 16 1 2. Which sheweth that the Lord now accounted Iâ—raell to be his people As we haue the like †2 King 9.6 in the Lords speach to Ieâ—â—â— the tenth king of Israell after Ieroboam to whom the Prophet annoiâ—ting him said Thus saith the Lord God of Israell I haue annoynted thee king or the people of the Lord euen over Israell 2 King 9 6. Of which I haue spoke here ‘ P. 58. c before more particularly And most of all in the historie of Johoaâ—â—z and Joash the eleuenth and twelfth kings after Ieroboam vvhere it 〈◊〉 recorded that vvhen Hazael king of Syria had oppressed Israell all the â—ayes of Iehoahaz ‡ 2 Kin. 13 23. the Lord was gracious unto them and had compassion on them â—nd had respect unto them because of his covenant with Abraham Isaac and Iacob and â—ould not destroy them neyther cast he them from his presence as yet 2 Kin. 13 23. By which againe it appeareth that yet they vvere still accounted the Lords â—eople and he their God who notwithstanding their sinnes deserved otherwise yet was gracious unto them because of his covenant and had not â—â—ast them from his presence as yet Of vvhich also I haue spoken before But â—hese things are of such waight use about the questions in controverâ—â—e as we cannot ynough obserue and regard them as we should and in respect whereof I may wel omit other things that might be observed â—ut of the historie hereabout For the Prophets Amos who prophecied as Hoseah did in the â—ayes of Ieroboam the sonne of Ioash the thirteenth king from the other Ioroboam aforesaid sheweth the same things both for mercy and â—udgment to Israel throughout his prophecy and in the seuenth eight chapters under types similitudes other then those which Hoseah had Amo. 7 ch â—ut tending to one and the same end As when ‘ ver 1 2. by grassehoppers formed by the Lord he noteth out famine or more easie incursions of enemies to â—ome upon them Amos 7 1 2. And “ vst 4. by the Lords calling to contend by fire figureth out greater and heavier punishments as the great troubles and â—aughters among themselues and the sore vvarres and calamities that â—hould come upon them by forreine enemies as by Tiglath-pileser c. Amo. 7.4 5 6. The ‡ Amos 7 2 6. mitigation of both vvhich judgments that they were â—ot wasted up by them Amos obteyneth of the Lord by prayer whereâ—n he useth reasons respecting the covenant and mercy of the Lord Of â—hich see before pag. 63. And lastly †Amo. 7 7 8. by the Lords standing upon a wall tryâ—â— by a plumbline with a plumbline in his hand * Chap. 8 1 2. by a basket of Summer fruit c. â—â—oresheweth the destruction of the kingdome of Israell the end overâ—hrovv of their estate both ecclesiasticall civill vvhen the Lord would â—â—are them no longer nor passe them over any more but deliver them inâ—o the hands of the ‡ Salmanassar Esar-Haddon 2 Kin. 17. Ezr. 4 2. kings of Assyria to be ruinated wasted and caryed â—way out of their owne land c. Amo. 7 7 8 9 11 17. Which how fitly â—irectly it agreeth with the prophecy types of Hoseah mentioned beâ—ore and vvith the historie it self I need not stand here to declare having 〈◊〉 lately spoken thereof Onely by the way let me vvish the Reader here to obserue how the â—ord hath a plumbline in his hand which when he set in the midst of his â—eople Israell trying out theit uneuenes and incorrigible iniquitie he â—ould not then passe by them any more but overthrew their estate and â—rought upon them their deserved punishment like as a †Amo. 7 7 8. vvith Psal 62 3. Esa 30 13. vvall that beâ—â—g tryed by a plumbline found to be uneuen bovved swolne with â—reaches that cannot be amended is therefore overturned and throvvne dovvne Thus teaching all Churches and people to be carefull in time to redresse their erroneous and sinfull vvayes and courses and in all things to conforme themselues and their estate according to the word of God least otherwise the Lord comming to take the plumbline in his hand and finding their estate to be uneuen and incorrigible he then spare them no longer but bring upon them condigne punishment as he dealt of old vvith his people Israell and since hath done the like with divers christian Churches from time to time But to returne to the point in hand the Prophet Esay maketh the matter yet more playne when prophecying in the
troubles c. Ezec. 23 2 5 6. with ver 11 12 13. Hos 5 7 13. and 7 8 11. That when the Lord being angry with Israell had delivered them into the hands of the kings of Syria Iehoahaz the king of Israell besought Iehovah the Lord and the Lord hearkned unto him seeing the oppression of Israell because the king of Syria oppressed them 2 King 13 3 4. And againe that the Lord was gracious unto them and had compassion on them and respect unto them because of his covenant vvith Abraham Isaac and Jacob and vvould not destroy them neyther cast them from his presence as yet 2 King 13 23. Finally that the land of Canaan was a pledge of Gods promise and covenant unto them so long as he suffred them to remayne therein Hos 9 3 15 17. Amos 7 17. vvith Gen. 17 7 8. And sundry other the like things more largely treated off †Pag. 58 c. before which necessarily evince that they vvere yet stil the Lords people and under his covenant and in farre other estate then the Gentiles and nations of the vvorld And that the doctrine therefore of this man is notably erroneous such as would make the Prophets to contradict themselues if we should beleeue him Which God forbid Yea let the Prophets still be teachers of truth as vve are sure they are and let this man rather be a Teacher of falsehood herein as he hath ben found in some other matters besides Neyther doth he onely contradict the Prophets but himself also his ovvn doctrine heretofore if I be not mistaken in the observation thereof vvhen in myne owne hearing treating upon the books of the kings and particularly upon that vvhich is vvritten 2 Kin. 9 6. where the Prophet said to Iehu Thus saith the Lord God of Israell I haue annointed thee king over the people of the Lord euen over Israel he taught thereupon to this effect as follovveth These observations about this matter I haue noted downe That Israell in defection is here called the Lords people 1. In comparison of other nations vvho vvere uncircumcised 2. In respect of the Lords mercy vvho kept his covenant on his part though they had broken it on theirs The Lord had not yet giuen thē a bil of divorcement 3. For that the Lord had yet many of his people among them 1 King 19 18. and 18 4. 2. King 2 1 3 5 7. and 4 1 8 9 10 42. 4. For that they acknovvledged and professed to serue the true God Iehovah though they did it after a corrupt manner and because they kept still divers of his ordinances as circumcision c. so as they vvere upon repentance admitted to the Passeover vvithout a nevv circumcision 2 Chro. 30 chap. Yet notvvithstanding none might joyne vvith Israell in that estate of apostasie but vvere to depart frō them plead with them c. Hos 2 2. and 4 15. Amo. 5 4 5. As now also touching the Church of Rome c. Rev. 18 4. This doctrine I wish may be vvell observed both of himself and of all others and especially of his hearers then and followers now as being alone sufficient both to convince †M. Ain Animdad p. 67-107 his treatise now published of notable errour and false doctrine and on the other hand to manifest the truth in a good measure And of him yet more particularly I desire that he would seriously weigh vvith himself as before the Lord vvhether he did not then teach to this effect and so to consider vvhether now he be not contrary to himself and contradicting the trueth of his former doctrine as also hovv ready he hath ben euē in cases of religion to yeeld to the pleasure of men for what cause or of what infirmitie himself best knoweth And that therefore he vvould be carefull to consider his vvaies in his heart and to leaue his halting courses and his schismaticall walking to set himself to make straight steps to his feet least that which is lame be turned out of the vvay Which should rather be healed that so the good gifts which God hath giuen him may hereafter be imployed to the churches good with lesse scandall and hinderance of the truth then hath benheretofore 3. Other errors also may be noted here which are again to be observed when we come to speak of the Scriptures vvhich here he alledgeth As namely that he maketh the estate of Israell vvhiles they were in the land of promise and under the covenant of God which he made vvith Abraham Isaac and Jacob as I haue shevved out of 2 King 13 23. Hos 9 3. and sundry other places to be like the Gentiles vvhiles they were straungers frō the covenants of promise being yet uncalled and not brought into the Lords fold Ephes 2 11 12. with Joh. 10 16. 4. And that he would make Israels estate whiles they were in the land of Canaan and before Christs comming in the flesh to be like the Iewes present estate when now they are scattered abroad over the vvorld cast away by the Lord having refused Christ exhibited c. 2 King 13 23. Hos 9 3 12 17. Rom. 11 15. 1 Thes 2 15 16. Heb. 1 1 2. Of which more hereafter ABVSE AND VAIN ALLEGATION OF SCRIptures And first towching 1 Sam. 30 5. Mat. 1 6. and 26 6. Abuse of Scriptures Now next for his perverting and abusing of the Scriptures vvhich is common with him throughout ‡ M. A. Animad the vvhole book novv spoken off although ynough haue ben noted about it before yet it shall not be amisse briefly here againe to obserue a few things more thereabout The first †1 Sam. 30 5. Mat. 1 6. 26 6. three Scriptures vvhich speak of Abigail the wife of Nabal of Vriahs wife now being Davids and of Simon the Leper might be omitted as being idly alledged to shew that which no man denyeth viz. that things are named in Scripture sometime as they haue been before though they be not so still Of vvhich point I haue spoken in his “ Pag. 97. Shifts here before Onely now seeing he speaketh of these here let it be observed vvhether on the one hand he himself deale not unthankfully and sinfully with the people of God as Nabal did vvith David and David vvith Vriah and on an other hand whether his ovvn estate be not unlike his third instance of Simon the Lepers who being once cleansed from it did so remayne whereas himself having fallen into schisme by his own acknowledgment and being once returned from it straightvvay ran into that estate again and so continueth unto this day Touching Hos 2.7 Novv for the Scriptures vvhich concerne the point in hand Hos 2.7 the first is Hos 2 7. vvhich himself upon better consideration will not deny but it speaketh of the time of Israels rejection and exile vvhen they should be out of the land and of the fruit
by this faith in Christ saveth some of them who doe thus beleeue in simplicity and heare not of their other opinions and courses to be errors and corruptions nor resist the trueth vvhich God vouchsafeth to shew unto them And of this mynd concerning them I haue ben a long time haue by other occasion †In the Answer to M. Jacob p. 13 and 47. c. published it almost tvventie yeeres since And am the more confirmed in it inasmuch as some of them lay downe their liues and dye Martyrs in defence of the Christian faith acknovvledging Iesus to be the Christ the sonne of God against the Turks and Moores and such like enemies of Christian religion besides that many of the Indians and other Pagans with some Ievves are by them converted brought to the profession of Christian religion among whom I doubt not but the Lord hath and saveth his euen by that knovvledge faith of Iesus Christ which by their doctrine preaching among them they are through the mercy of God brought unto Yea and who can say but that wheresoever the name of Christ is preached and called upon the Lord saveth some according to his owne gracious purpose and mercy in Christ Iesus seeing that Iesus Christ is the vvay the truth and the life and whosoever beleeveth in him shal not perish but haue everlasting life Joh. 3 16 17. and 6 35. and 14 6. Act. 8 37. and 16 30 31. and 17 2 3 4. and 18 25 28. and 28 14 23 24. Rom. 10 9 13. Here also to the same purpose might be observed that out of the Church there is no salvation vvhich I suppuse themselues will not deny And that which is more that the Lords constitutions cease not to be his holy ordinances though the people that enjoy them should haue no benefit thereof to salvation but use or abuse them rather to their owne greater condemnation But omitting this I proceed to other reasons as follovveth 3 It hath ben the great question between the Ievves and us ever since the Apostles times and still is whether Iesus be the Christ that was promised and vvhether the Iewes or Christians novv be the church of God Now also there are in the vvorld the Christians the Ievves the Turks Pagans If then the question be asked vvhich of these is the church of God at this day should we not ansvver The Christians and among the Christians also comprise the churches aforesaid for the reasons before specified 4. Seeing baptisme is among Christians a visible signe of the visible Church of God as circumcision vvas of old among the Ievves hovv can vve soundly defend reteyn the visible baptisme received in the church of Rome and that also vvith reference to the circumcision received in the apostasies of Iudah and Israell if vve doe not accordingly acknovvledge the Church of Rome to be a visible church and the people of God as Iudah and Israell vvas in their defection of which more in the next reason follovving A visible church I say though miserably corrupted adulterate and apostate having Antichrist set therein c. Mat. 28 18 19. and Act. 2 41 47. with Gen. 17 7 12. 1 Cor. 1 13 16. and 10 1 2. Col. 2 11 12. and 2 Thes 2 3 4. with Dan. 11 31 36. c. 5. When Ierusalem the faithfull city became an harlot yet vvas it stil the citie of God Esa 1 21. Jer. 2 3 13 20 21 27. Ezec. 16 2 35. c. with Jer. 25 18 29. Dan. 9 18 19. and with Deut. 28.10 When Iudah fell into idolatrie apostasie and other notorious iniquity yet was it * Note the times and read the histories of the judges and Kings of Rehoboam Ahaz Manasseh Iehojakim Zedekiah c. still the church and people of God euen vvhen it had the transgressions and idolatries of Israell the abominations of the heathen as many Gods as she had cities the worship of Baal and of all the host of heauen building them high places images and groues in every high hill and under every green tree forsaking the Lord and setting an image of jelousy an idoll of abomination in the house of God vvhere the Lord put his name her children becomming the sonnes of the sorceresse the seed of the adulterer and the vvhore the children of defection a seed of falsehood and she her self so abominable as she justified Samaria and Sodom through her impieties c. Iud. 2 11 12 13 19 20. c. 1 King 14 21 24. 2 King 16 10 16. and 21 2 9. and 23 31 37. and 24 ch 2 Chron. 12 1 5. and 28 ch and 33 1 10. and 36 11 16. with Esa 1 3 4. and 57 3 4 5. Ier. 2 11 13 27 28. and 7 2 9 17 18. 12 7 10. and 24 ch and 31 21 22. Ezec. 16. and 23 ch Dan. 8 10 11 12. Mic. 1 1 5 9 13. and 2 5. and 2 1 3 5. and 6 2 3. The like may be observed touching Israell in her apostasie and defection as I haue shevved here †p. 58 c. before at large Therefore also the church of Rome that was a faithfull church is become an harlot being fallen into idolatrie apostasie and other notorious iniquitie as Ierusalem Iudah and Israell heretofore is in like sort to be estemed the church people of God that hath thus offended doth thus transgresse as is aforesaid The Proposition touching Iudah and Ierusalem I suppose these men vvill graunt themselues Yet for confirmation of it both touching Iudah Israell see the Scriptures alledged here and before besides many moe throughout the historie and Prophets that might be produced in this behalf The consequence is proved because these were figures and types of the like cases and estate of the Christian churches recorded for our instruction and learning 1 Cor. 10 6 11. with Rom. 15 4. and 2 Tim. 3 16 17. 2 Pet. 2 1. Iude v. 5 11. Rev. 2 14 20. and 11 2. c. And that so as the Scripture it self maketh these to be the very patternes of the Christians apostasie and more particularly of the estate of the church of Rome in this behalf For vvhich see moreover 2 Thes 2 3 4. compared with 2 King 21 7. Esa 14 12 13 14. Ezec. 8 3 5. c. Dan. 8 10 11 12. and 11 31 36 38. Also Rev. 11 2 5 6 compared vvith the Scriptures aforesaid and with Esa 1 10 11 11 21. Psal 59 5. 1 King 17 1. and 2 King 1 10 c. Of which more hereafter 6. And this is the more confirmed inasmuch as it should be sinne in the church of Rome for the Papists and apostate Christians to joyne in mariage with the Pagans to neglect Baptisme not to sanctifie the Lords day c. as it was in Iudah and Israell being in apostasie to joyne in mariage with the heathen to neglect circumcision to profane the Lords Sabbaths c. Dan. 11
were not a mysterie of iniquitie as the Apostle calleth it but that all might easily discerne and avoyde it and on the other hand that none of that church synce the apostasie aforesaid should be saved Which apostasie some begin tvvo hundred yeres after Christ some three hundred yeres in Constantines time some four some fiue some sixe hundred yeres after Christ the Apostle Paul saith the mysterie of that iniquity wrought already in his dayes 2 Thes 2 7. Whereupon vvhat consequences vvould follovv if the assertions aforesaid vvere true such as are of heart understanding vvill easily perceiue Difference therefore as I haue noted before is to be observed put betvveen the church and the apostasie thereof betvveen the house of God and the pollutions thereof between the Lords posts thresholds and mans inventions and superstitions commingled therevvith between the trueths and ordinances of God that still are kept and the errors and corruptions of men that are brought in and reteyned vvithall betvveen the Temple of God and Antichrists sitting therein betvveen the Court and holy City and the Gentiles to vvhom they are giuen to tread upon for the time appointed c. In regard of vvhich difference divers things are accordingly spoken and different phrases used in the Scriptures in the speaches and vvritings of men Which vvhiles many doe not obserue or regard vvhereas they think to hold the trueth firmely they run into errour upon errour extreemely 10. Lastly as in Israel and Iudah when they fel into apostasie they ceased not presently to be the church and people of God neyther did the Lord forthwith cast them off and giue them a bill of divorce but did again and again time after time plead vvith them call them to repentance and convince them by his Prophets and servants besides his avvakening of them by sundry corrections and punishments so should we likevvise obserue about the Church of Rome and the like which haue for a long time layd as it vvere lulled a sleep in securitie whom the Lord notwithstanding hath by his witnesses and servants from time to time of late synce Luthers time more earnestly and many wayes set to avvaken to plead against them calling them to repentance and convincing them dayly more and more Which work the Lord vvill not slack but wil still follovv on and prosecute till he haue in all things accomplished it according to his ovvne purpose to the praise both of his mercy and justice in the end In the mean time vvhiles the Lord is pleading with that church discovering more more the apostasie iniquitie thereof by the light of his vvord and testimonie of his servants vve should not deny it to be the church and Temple of God though Antichrist sit therein and miserably pollute it but because so it is we should therefore the more carefully set our selues to plead the Lords cause vvith it against the apostasie thereof and in all things vvhat lyeth in us to discover the iniquity of the Man of sinne the Beast the Antichrist that is set therein untill the Lord haue consumed that lawles one powred out the vial of his wrath upon the Beasts throne c. fully performing his work upon the mysticall Babylon as he hath severely denounced and expressely foretold 2 Thes 2 3 8. with Rev. 11 2 3. and 16 10 11. and 17 and 18 chap. c. and as he performed his work on the Chaldean Babylon heretofore Jer. 50 and 51. Where obserue that the Scripture in these places speaketh not of Gods Temple Court City or church to be destroyed but of the Man of sinne to be the sonne of perdition of the lavvlesse one to be consumed and abolished 2 Thes 2 3 8. of the viall of Gods vvrath to be powred on the Beasts throne Rev. 16 10. of the Beast to goe into perdition Rev. 17 11. of the great City Babylon to be burnt vvith fier and to be throvvn downe that she shall no more at all be found Rev. 18 8 20 21. with resemblance to the former Babylon of Chaldea Jer. 51 61 64. Yea also that euen at this time and in this chapter vvhere he speaketh of the burning and utter destroying of Babylon yet here now †Eusebius also writes that God called the people of the church of Jerusalem out froÌ„ thence before the destruction of the cyty Eccles hist l. 3 c. 5. he calleth his people out from thence as he did before out of Babylon of old Rev. 18 4. with Ier. 51 45. Which shevveth that God yet still hath his people there and that he putteth difference between them and the City of Babylon it self Note here also how some of this age who haue observed many worthy things out of this book think that our dayes are but come to the time of the fourth Angels powring out of his viall upon the Sonne c. Rev. 16 8 9. And touching the Beasts Throne it self that the fift Angels powring out of his viall thereon is yet to come understanding also thereby the City of Rome that shall haue ’’ Forwhich also note Rev. 18.8 9 15 18 â—1 c. some sore outvvard calamity fall upon it to the finall destruction thereof c. And then addeth this moreover saying Let us obserue from hence for our learning hovv long suffring and slow to anger God is he hath convinced this whore of her foul and shameful tricks a thousand times before But yet he vvil not overthrow her utterly before he haue placed her sinnes in a more cleare Sun-shine then ever they saw yet Which seeing it hath ben and shall also be in vain what remaineth but her finall doome of destruction to punish her with whenas she is past hope of any amendment M. Brightman on Rev. 16 8 9 10 c. To vvhich purpose may also be observed that there it is said they repented not of their deeds shewing that by the vials and plagues there spoken off they should yet haue ben brought to repentance vvhich they vvere not Revel 16 10 11. Furthermore all doe acknowledge as I noted before upon like occasion that if any church haue to deale vvith a particular person that hath sinned they doe and ought to hold him a member though in sinne all the time that they are pleading and dealing with him untill that obstinacy being joyned to his other sinnes he be cast out and cut off from the church Hovv much more should this be yeelded to vvhole churches all the time that the Lord is pleading vvith them as vve see that Israell and Iudah vvas dealt withall by the Prophets from time to time yea and afterward by Christ himself and his Apostles Finally it vvere a very good thing considering the manifold objections hereabout that these men would shevv the time when the churches aforesaid vvere by the Lord put from under his covenant and had a bill of divorce giuen unto them c. Which how it is urged by the
estate of the people saith thus Ho ho come forth and flee from the land of †Of Chaldea which vvas north frō Iewry the North saith the Lord for I haue spread you abroad as the four wynds of the heaven saith the Lord. Deliver thy self O Zion that dvvellest with the daughter of Babylon Zac. 2 6 7. Where marke first hovv for those words of Ieremy my people Zacharie here hath O Zion and then also hovv plainely his speach sheweth that Zion is in Babylon not mount Sion it self vvherein the Temple was built which was in the land of Canaan but the people of God the Ievves that perteined to Zion among vvhom when God set his Temple there he said withal ‘ 1 King 6 13. Psal 132 13 14 I wil dwel in the midst of you shewing that the Temple was a token of his presence among them a band of the holy and mutuall conjunction that vvas between God and them whither they vvere bound to come to the worship of God and thither to bring their sacrifices c. This Temple of God †2 Chron. 36 14 c they profaned most sinfully falling into idolatrie and apostasie and committing many other abominations for vvhich the Lord gaue them into the hands of their enemies vvho slew many of them vvith the svvord and captived others of them in the land of the North in Babylon c. This people that had thus sinned that was thus captived and punished that dvvelt vvith the daughter of Babylon the Lord still accounteth and calleth his people yea he esteemes them to be Zion which he chose and vvhere he dvvelt vvhom therefore after he had a vvhile captived and chastised them in Babylon for their sinnes he calleth from thence againe in his mercy So then note here these particulars concerning the point in hand 1 That the people of God pollute his Temple become apostates and idolaters and are captived in Babylon 2. That thus now Sion is in Babylon consequently the Temple of God so to speak the people of God the church of God is in Babylon 3. That yet still they are notwithstanding acknowledged by the Lord to be Sion to be his people and so still to be under his covenant though they be in Babylon 4. That the Lord calleth them againe from thence by divers of his Prophets at sundry times as may appeare by comparing together Jer. 50 45. and Zach. 2 6 7. with Esa 48 20 c. 5. That when they vvere by the Lord thus called away from thence yet they did not all come together at once but some after other at severall times As namely that some in the first yeere of Cyrus came out at the first vvith Zerubbabell and Ioshua Ezra 1 and 2 chap. and Neh. 7 chapt who afterward being hindred for some time in the building of the Temple vvere encouraged againe to the vvork by the Prophets Aggee and Zacharie Ezra 3 and 4 and 5 and 6 chap. In which time againe Zacharie about the second yere of Darius called upon the rest that yet remayned in Babylon that they likevvise should come out from thence vvhom still he acknowledgeth to be Sion though yet they vvere in Babylon Zach. 2 6 7. c. with 1 7. and 6 10. and 7 1. And some also aftervvard returned vvith Ezra in the seuenth yere of the said Darius Artaxerxes Ezra 7 1 7. c. Which is ‘ Rom. 15 4. 1 Cor. 10 11. novv likevvise to be observed about the Lords calling of his people and their comming out of this other Babylon vvho as the former come not from thence together all at once but some after other at severall times and that in such sort as there vvill be of Gods people yet called from thence euen then when this Babylon the City of Rome shall come to be burnt with fire and to be cast downe to the ground never to rise up againe any more Rev. 18 4. with ver 8 c. Whereof by other occasion I haue spoken here also before Pag. 138 152 153. and wil not novv further insist thereupon Neyther vvill I enter to speak of other things that might here be observed As namely that he useth the terme of the church of Babylon speaking of Babylon in Chaldea vvhen eyther he meaneth the City of Babylon or speaketh not according to the Prophets speach here but in deed useth colourable vvords to deceiue the Reader as if now there had ben some other church of Babylon besides the Israelites the people of God here spoken off Jer. 51 45. Also that here he calleth the Israelites Gods lost sheep scattered there upon the mountaines and hils whom first the king of Ashur had devoured c. vvhich may be referred not onely to Iudah but to Israel also of the ten tribes as may appear by the Prophets words Ier. 50.4 17 18 19 20. compared with 2 Kin. 15 19 20 29. and 17 3 4 5 6 c. So here then he acknowledgeth Israell to be Gods lost sheep asvvell as Iudah vvhom ‘ Animad p. 82. other where he denyeth to be the people of God in their apostasie And moreover that he saith God vvill receiue them into covenant whom he calleth out of Babylon †or We are become as they over whom from the beginning thou bareft no rule neither is thy nam◠called upō them if they obey his voice calling them out of her as if they were not already under the covenant of God being his people or as if they could be the Lords people as here the Lord himself acknovvledgeth thē to be and yet not be under his covenant The Iewes themselues knew better when they vvere in Babylon and thereupon grounded their requests to the Lord and prayed saying O Lord why hast thou made us to erre from thy wayes and hardened our heart from thy feare Returne for thy servants sake the tribes of thyne inheritance The people of thyne holynes haue possessed the land but a litle vvhile our adversaries haue troden downe thy Sanctuarie ' We are thyne thou never bareft rule over them they were not called by thy name Esa 63 17 18 19. And againe Thou hast hid thy face from us and hast consumed us because of our iniquities But novv O Lord thou art our Father we are the clay and thou our potter and we all are the work of thyne hand Be not wroth verie sore O Lord neyther remember iniquitie for ever behold see vve beseech thee vve are all thy people c. Esa 64 7 8 9. These and the like things I omit further to treat off That which is said already is ynough to cleare the matter sufficiently But seeing there is reference here to the alledging of ‘ this Scripture before where also I insisted upon these words My people about the Baptisme had in the church of Rome c. there is a point or two of vvaight to be observed thereabout vvhich being not spoken off before
church experience it self speaketh For the subject is before his accident which is contingent and separable The church was many ages when the papacie was not The papacie came to the church contingently beside the being of the church and so may be separated from it as at this time also there are churches where the papacie is not there will be churches still hereafter vvithout the papacie Therefore the papacie is not the church but it is an evill growen up in the church a pestilence a dropsie a gangrene in the bodie deceitfully working against the life and health of it and therefore most dangerously noysomely eating up the liuely and wholesome moysture of the church But of this whole matter we haue spoâ—en in the third controversie and in this fourth we are to speak of it hereafter Therefore concerning the other which remaineth let us se whether the papal Roman church This also he passeth by or that which is of the pope be the church The opinions which are about this matter are divers The popish generation cry out with full mouth that it is absolutely the church Others not beholding a different regard of the papacy from that which is the church deny it to be the church We relying both on the nature of the thing and on the authoritie of the Scripture doe put a difference The nature of the thing doth teach that the church is one thing and that the papacie is another as we spake a litle before The authoritie of the Scripture teacheth the church but it teacheth not the papacie therefore they are divers things For they delude undoubtedly I say they delude which require at our hands one definition of the subject of the accident as of one singular thing or obtrude it on us For thus must we say The papal church as it hath that in it which belongeth to the definition of a church it is a church but as it hath in it the evill growen unto it which we call the papacie in that respect it is not a church but a faultie or defloured a polluted and corrupt church and drawing on to destruction Let us maâ—e it plain by a similitude The body it self is one thing And this he omits the corruption or consumption in the body another thing The body is the subject the corruption or consumption is the evill accident cleaving unto the subject the corrupted or consuming body is compounded of them both There is both the body and the consumption in the consuming body So likewise is a body that is svvolne with the vvater causing the dropsie Both are together and yet so together as eyther one of the two or both together must needs perish If the nature of the body be stronger the consumption ceaseth and the dropsie-water decayeth but if the consumption or dropsie prevaile there is most certain destruction of them both So is the church of God for in it self it is the bodie of Iesus Christ If a deadly disease growe upon it both are then together the body and the disease in the body If the purging medicine of the grace of God for nothing is here naturall be of the more efficacie the disease then is vanquished and decayeth but if the disease prevaile then both of them the body the disease must needs come to an end For such is the condition of the disease it both feedeth it self on the body decaying and destroyeth it self together with the body And this also After this maner therefore doe we esteem of the church of Rome which they cal the papal or popish church There is the church there is the papacie and there is the papal church As there is the church it is the subject of God as there is the papacie there is the disease of man as it is the papall church there is a fight between the church the papacie that will destroy eyther one of them apart or both together If God shal giue it the purging medicine of his grace by meanes whereof the papacie the accidentarie evil decay and perish it is wel but if the papacie that most faultie and corrupt order and deadly accident prevaile it wil bring destruction to both of them both to the church and to it self by the judgment of God And this And this now in the memorie of our fathers and our owne wee see to haue befallen many churches which claue fast unto that Romane church For when it seemed good unto God more clearly to light the torch of the gospell to scatter the papal smokes by his spirit there remayned churches returning by his grace to a better constitution and stronger health and that which was of the Pope departed vanishing away of it own corruption but when as God sent not that purging medicine of his divine grace into the body of any church then the popish corrupt blood got strength more and more which will be to that church deadly destruction unles God of his mercie provide a remedie In the remembrance and conscience of this benefit doe our churches fitly sing vvith the Prophet Blessed be the Lord which hath not giuen us for a praye unto their teeth Our soule is escaped euen as a bird out of the snare of the foulers the snare is broken we are delivered Our help is the name of the Lord c. Psal 124. Wherefore in my judgment they speak preposterously who ask whether the church be in the papacie And these clauses also because on the contrarie it should be asked whether the papacie be in the church For the subject is not in the accident but the accident in the subject whose being is an in-being or to be in a thing as men commonly speak And that the papacie is in the church as the order or estate of apostasie in the house and city of God is as certaine as that of the Apostle is certain 2 Thes 2. that the man of sinne the sonne of perdition sitteth in the temple of God with his whole order or ‘ Or rank in the former translation estate of apostates not on the other side that the temple of God consisteth in that order and number of apostates which is a thing most straunge furthest off But the terme of the papacie taken doubly aequivocally deceiveth them in such sort as here before we shewed concerning the Romane popish church For under the name of the papacie which is an order vitious corrupt they comprehend the subject it self which is annoyed with that corruption not distinguishing aright between these things As therefore if any should deny that to be a bodie which lyeth in a deadly sort swollen with the water of the dropsie And this or should affirme that water vvhich choketh the body to be the body it self should in both these be deceived in his judgment so also are both deceived as well they which deny it to be the church because the papacie is in it as they
grace mercy to the other so doe we also humbly beseech the Lord with mercy to behold and care for his church and whatsoever belongeth thereunto dayly to call and deliver out of Babylon his people al increasing his mercies and graces upon them to the edification of his church the salvation of all his people and the praise of the glorie of his grace for evermore Amen And thus much concerning M. Iunius his treatise of the church of Rome Where about I haue vvritten much more then at first I purposed considering on one hand how godly and learned he vvas and being now deceased can not ansvver for himself and on another hand hovv unworthily this Opposite hath dealt vvith him vvho if he could haue ansvvered him should haue done it soundly remembring stil with whom he did encounter if not he should haue layd his hand on his mouth kept himself silent and that vvould haue ben accounted unto him for wisedome 61. Together with M. Junius ‘ Advert pag. 113. was alledged also the testimonie of Amandus Polanus another godly and learned man vvho said that Antichrist must sit in the Temple of God 2 Thes 2 4. not Jewish or at Ierusalem but Christian that is in the Christian church Polan on Ezech. 39. pag. 733. M. Ains answereth He vvas mistaken Animadv p. 104. 105 The same that Bellarmine and other Papists ansvver the Protestants hereabout Bellarm. de Pontif. Rom. lib. 3 cap. 13. Rhem. Annot. on 2 Thes 2. sect 11. Behold vvhither M. Ains now is caried Polanus moreover for further confirmation of his assertion alledged Chrysostome Theophylact Ambrose Hilarie Jerome Theodoret Oecumenius Augustine and Thomas Aquinas also referring the Reader for their testimonies to his Catholick Symphonie chap. 24. Thes 3. And therevvithall vve adjoyned the testimonie of Keckerman a good writer also of this age who speaking of the popish church saith It is not a pure church but very corrupt like as a rotten apple is in deed an apple but corrupt and as a man infected with the plague is a man but not a sound man Keckerm Praepar ad sacram synaxin pag 83. Ibid. Now M. Ainsvv ansvvers all alike that they are mistaken in judging of that rotten church So in his judgment all are mistaken hereabout but himself and his follovvers vvho are mistaken most of all and yet will not see and acknovvledge it though it be shevved unto them 62. Last of all to countenance his cause the more that I may use his owne vvords he sets it out vvith the name and judgment of †Animad p. 105 c many learned men specially of our ovvn countrey M. Cartwright M. Perkins D. Fulk D. Willet and M. Bale vvho are novv deceased all of them saue one to vvhose judgment in other things he would be loath to stand So novv himself doth that vvhich here before he carped at or blamed in us Animad p 98. For the men themselues they vvere in deed learned and godly and to their writings in many things vve condescend but vvish that in some things they had spoken more advisedly and vvritten more soundly then they haue done To rip up particulars vvherein they erred I am loath having both reverend estimation of the men and knowing that none liveth vvho is not subject to erre in some things seeing we al know but in part 1 Cor. 13 9. Yet that the trueth may better be searched out and no vvay praejudiced by the names and judgment of these learned men I haue thought it not amisse briefly to note thus much touching the points in hand and their sayings here produced being compared vvith other speaches of theirs othervvhere that if the Reader doe vvell mynd them he shall find some of their assertions to be erroneous very grounds of Anabaptistrie some to be doubtfully spoken by them and some vvith crossing of themselues and one another besides that sundry things which properly and directly concern the man of sinne they apply to the church and Temple of God it self not distinguishing things aright as they might and should haue done Which M. Iunius ‡ See here before p. 184. noteth particularly to be a speciall meanes whereby many are deceived hereabout M. Cartwright he saith vvrote that the children of Papists are not in the covenant of God T. C. Reply 1 p. 173. How came himself then and the reformed churches under Gods covenant being descended of Papists Or vvere they baptized before they vvere under Gods covenant Or shall we think that apostate christians are not answerable to the apostate Israelites of Iudah and the ten tribes among vvhom in the time of their apostasie God continued his covenant and circumcision the signe thereof Finally how then is it true that D. Raynolds saith though * D. Rayn fift Conclusion joyned with Harts conference pag. 657. the Romanists haue greatly grievously hurt baptisme with their annoyances yet the substance thereof and as it were the life hath ben preserved whole and sound through Gods mercy If their children be not in the covenant of God how hath the substance and life of baptisme ben preserved sound among them by the mercy of God But of this I haue spoken sufficiently here before p. 28 35 58 c. 121 c. M. Cartwright also saith he writes that the church of Rome is no church T.C. Reply 2. p. 146. How then is it the Temple of God where Antichrist sitteth 2 Thes 2 4. or the Court of the Temple and holy city trode downe by the Gentiles two and fourty moneths Rev. 11 2. And vvhy doth M. Perkins say as here he alledgeth that †In his expos of the Creed tit church Animadv p. 106. it is no true or sound member of the catholick church According to M. Cartwrights speach he should haue said it is no member of the Catholick church at al. Or when D. Raynolds disputeth that the church of Rome is not a sound member of the catholick church doth he meane that it is no member at all thereof Hovv then saith he that the substance and life of baptisme hath ben preserved whole and sound therein through the mercy of God as is aforesaid But of this also ynough is spoken here before pag. 120 c. D. Fulk he saith * In his answer to the Counterf Catholick Art 11. tels the Papists that they haue nothing in deed but the Synagogue of Sathan Yet D. Fulk otherwhere answering the Rhemes Annotations on 2 Thes 2 4. first tels the Papists that †Sect. 11. the church of Christ is by the Apostle called the Temple of God 1 Cor. 3 16 17. 2 Cor. 6. Rev. 3 12. wherefore saith he speaking novv doubtfully the Apostle meaneth that Antichrist shal sit in the visible church of God or that which is so called and commonly reputed And afterward vvhen he hath shevved the judgment of divers auncient writers thereabout tels the Papists plainly †Ibid. sect 12.
the transgressours of the covenant the Psalme then speaking in the person of the Lord sings it thus †Psal 89.28 34. My mercy will I keep for him for evermore and my covenant shal stand fast vvith him His seed also vvil I make to endure for ever and his throne as the dayes of heauen If his children forsake my Lavv and vvalk in my judgements If they “ Hebr. profane break my Statutes and keep not my Commandements Then vvill I visit their transgression with the rod and their iniquitie vvith stripes Neverthelesse my loving kindnes vvill I not utterly take from him nor suffer my faithfulâ—â—â— to faile My covenant vvill I not “ Hebr. profane break nor alter the thing that is gone out of my lippes c. Psal 89 28 34. c. Now how plainly these Scriptures lead us to obserue a double consideratioÌ„ of the Iewes people of God in cases of apostasie as I haue †Advert p. 59. 60. 61. c. other where in some particulars noted heretofore One in respect of theÌ„selues another in respect of the Lord One in respect of the covenaÌ„t which theâ—â— sinfully break on their part another in respect of the covenant which the Lord faythfully keepeth on his part One in respect of the covenant 〈◊〉 vvorks another in respect of the covenant of grace One in respect oâ— the truths favours of God still enjoyed among theÌ„ another in respect of their transgressions mixture of their ovvn inventions profanatâ—ons vvithall c. I wil not here further prosecute but leaue it to the consideratioÌ„ judgment of others Wishing al such as haue opposed or haâ— â—rejudice hereabout novv carefully to obserue and regard these things â—east othervvise they runne into errour upon errour more and more deâ—eiving and being deceived and so receiue from the Lord a just recomâ—ence of their obstinacie and opposition Hovv also some of the Scriptures aforesaid may vvithall haue reference to the calling againe of the Iewes now to come I vvill not here â—nter to speak thereof but will keep to the question in hand concerning â—he estate of Israell in defection from Ieroboams time forvvard so long â—s God let them remain in his land the land of Canaan the land of promise c. All which time both Israel and Iudah were stil by the Prophets â—alled and accounted the people of the Lord and haue such dueties required of them such reproofs and exhortations giuen them and such â—hings done for them and concerning them as belong particularly to such as are the church and covenanted people of God As I haue by sunâ—ry instances here before shewed out of the Prophets historie of the â—cripture which I need not againe to repeat P. 58. c. And hitherto concerning â—er 3 8. Touching Hos 2.2 The next Scripture here alledged is Hos 2.2 vvhich for sundry questions touching churches in apostasie may wel be observed so it be rightly done The vvords are these “ Hos 2 1 2 3 4 5. Say ye unto your brethren †That is my people Ammi and to your sisters * That is having obteyced mercy Ruhamah Plead vvith your mother plead †Or that shee is not for she is not my vvife nor I her â—usband ‡ Or that she put away let her therefore put avvay her vvhoredomes out of her sight and her adulteries from betvveen her brests Least I strip her naked and st her as in the day that she vvas borne and make her as a wildernes and set her like a drie land and slay her with thirst And I vvill not haue mercy upon her children for they be the children of whoredomes For their mother hath played the harlot she that conceived them hath done shamefully for she said I vvill goe after my lovers that giue me my bread my water my wooll and my flax myne oyle and my drink c. To finde out the meaning â—hereof the better let us consider both what vvent before and what followeth after in this Prophecie it self and vvhat further light other Scriptures compared herevvith will afford hereabout First therefore to begin vvith that vvhich goes before in this prophecy obserue and remember still the time when Hosea prophecied vvhich was †Hos 1 â— in the dayes of Vzziah â—otham Ahaz and Hezekiah kings of Iudah in the dayes of Ieroboam the sonne of â—oash king of Israel who was the thirteenth king after Ieroboam the sonne of Nebat that caused Israell to sinne Next mark hovv the Lord novv said to Hoseah the Prophet †Hos 1 â— Goe take thee a wife of whoredomes and children of whoredomes for the land of Israell hath committed great vvhoredome departing from the Lord And how the Prophet went and did it Hos 1.3 c. That this is a type of Israels estate in Hoseahs time none wil deny And that here Israell is expressely termed a vvife is evident though yet a wife of whoredomes in that their estate Novv the Lord then threatnerh for this spiritual whoredome of their idolatrie sinful iniquities to punish and cast theÌ„ avvay And this also to be done by degrees if any way they could be brought to repentance is declared by tipes of the children borne by this wife the harlot one after another Whereof the first vvas called †Hos 1 4. Jezreel according to the name of a town in Israel because the calamity now prophecied of Israel should begin wheÌ„ Zachariah the fourth froÌ„ Iehu should be slain by Shallum so the kingdome be taken away froÌ„ Iehues house for the slaughters that he made ‡ 2 Kin. 9. 10 ch before in Iezreel Hos 1 4 5. The accoÌ„plishment whereof see in 2 Kin. 15 8 12. And this fell out after the time of Ieroboam the sonne of Ioash the third from Iehu in whose dayes Hoseah began to prophecy as I noted before Hos 1 1. with 2 King 14 23 29. and 15 8. c. So this vvas not yet performed when Hoseah thus prophecied but it vvas then to come The second child vvhich vvas conceived borne by this wife was called ‡ Hos 1.6 Lo-ruhamah that is not having obteyned mercy noting that calamity which came upon Israell vvhen in the dayes of Pekah king of Israell Tiglath Pileser King of Assyria came and wasted the countrey beyond Iordan carying avvay the Rubenites Gadites half tribe of Manasseh 1 Chron. 5 26. and took Iion and Abel-beth-maachah and Ianoah Kedesh and Hazor and Gilead and Galile all the land of Naphtali and caried them captiue to Assyria 2 King 15 29. with Hos 1 6. And this also vvas then to come vvhen Hoseah thus prophecied The third child borne by this vvife vvas called * Hos 1 9. Lo-ammi that is not my people noting the third great calamitie which came in the dayes of Hoseah the last king of Israel when the whole kingdome of the tenne
effect thereof for working in them repentance to returne to the Lord their first husband vvhose true worship they had left to follovv Idols and from vvhich idolatrie they would not be drawne by any admonition forbearance or correction till the Lord cast them off and droue them out of his land as by that * Chap. 1 3 c. compared with ch 2. vvhich goeth before follovveth after in this prophecy may appeare whereas our question is of their estate whiles yet they vvere in the land and vvhiles for their apostasie the Lord vvas still admonishing them with long forbearance correcting and punishing them sundry vvayes from time to time And so this Scripture is not unto the point of the question in hand Yet notvvithstanding by this occasion note novv also the Chaldee paraprase hereupon vvhich expounds it thus ‘ Chald. paraphr in Hos 2. Therefore behold I will break off thy way as if some should hedge it up with thornes and I will shut it up as if some should shut it up with a wall that she shall not find her paths She shall in deed follow after peace with the peoples that they may be her friends but she shall not obteyn them and she shall seek help but she shall not find it then shall she say with her self I will goe and returne to the worship of my former Lord For it was better with me when I worshipped him then now I will not worship idols hereafter Where it may be observed how this paraphrase expounds the forsaking or returning to the Lord of forsaking or returning to the true warship of God Which is also usuall throughout that paraphrase The observation vvhereof vvil giue great light to the understanding of many Scriptures and clearing of sundry questions And these things this man himself knoweth very wel can giue light from thence othervvhere in such places and matters vvhere his own errors and opinions are not convinced thereby as his other †M. Ain Annot. on Gen. Exod. Psal c. better writings sufficiently manifest Touching Hos 1.9 The next Scripture is Hos 1 9. vvhich being duely observed will also proue to be against himself Hos 1.9 Whereabout I must repeat some things noted here “ Pag. 77 c. before For touching this matter it is still to be remembred that this prophet prophecyed in the dayes of Ieroboam the sonne of Ioash Iehues great grandchild vvho was the thirteenth king of Israel froÌ„ Ieroboam the sonne of Nebat that caused Israell to sinne Now all that time he foreshewed how Gomer vvhich is Israell should bring forth three children the first the Prophet should cal * Hos 1 4. Jezreel noting the taking away of the kingdome of Israell from the house of Iehu for the blood shed by him in the valley of Iezreell The accomplishment vvhereof came afterward to passe in the daies of Zachariah vvho vvas of Iehues posteritie and the fourth king after him as was now foretold in his fathers dayes For vvhich see 2 King 15 8 9. 10. c. The second child the Prophet should call “ Hos 1 6. Lo-ruhamah not obteyning mercy noting the calamitie that should yet further come upon Israell vvhen they not obteyning mercy should be delivered into the hands of Tiglath-Pileser king of Assyria and a great part of them be caried away captiue as came to passe aftervvard in the dayes of Pekah the eightenth king of Israell from Ieroboam the first 2 King 15 27 28 29. and 1 Chron. 5 25 26. The third child the Prophet should call ‡ Hos 1 9. Lo-ammi not my people noting yet farre greater miserie vvhich should come upon Israell vvhen they should be cast out of the Lords land and wander among the nations as other people who had before ben the Lords people and he their God that had hitherto kept them in his land as his people in his ovvn house and presence but now would cast them off and scatter them among the Gentiles As came to passe in the dayes off Hoseah the last king of Israell about two hundred and fourty yeares from Israels falling into apostasie when they â—â—â—sined divided themselues from Iudah in the dayes of Ieroboam the sonne of Nebat that caused Israell to sinne 2 King 17 1 6. c. And so †Hos 1 9. this Scripture also is not to the point in hand our question being concerning the estate of Israel whiles yet they were in the land all the yeres and kings dayes aforesaid untill the child †Not my people Lo-ammi now spoken off was borne and they came to the estate signified by this name not to be the people of the Lord nor to haue him to be their God to defend help and deliver them as formerly he had done Whereabout I haue treated more largely †P. 78 c before and needed not now again to haue handled this matter though thus briefly but that here he alledgeth this Scripture in particular and shuffleth together the divers times and estates of Israell vvhich are carefully to be distinguished for the right understanding of the Scriptures and better fynding out of the trueth in the things aforesaid And here again it shall not be amisse to note hovv the Chaldee paraphrase expoundeth speaketh of these things as followeth “ Jonathae Chald. paeraphr in Hose 1 2 9. The Lord said unto Hoseah Goe declare a prophecy against the inhabitants of the city giuen to adulterie which heap sinnes upon sinnes For now †Note this a long time haue the inhabitants of this city goâ—e a whoring forsaking * N. B. the worship of the Lord. 3. He went therefore and prophecied against them that if they did returne they should be forgiuen but if not that as the leaues of the figge tree fade so they should fade away But they committed evil deeds more excedingly 4. Therefore the Lord said unto him Giue them this name Dispersed For after a litle while I will shew that I remember the blood of the idolaters which Iehu shed in Iezreell who in deed flewe them because they were worshippers of Baal but Iehu himself his children again went astray after the calues of Bethell Wherefore I will impute that blood as innocent blood unto the posteritie of Iehu and will taâ—e away the kingdome from the familie of Israell 5. At that time also will I break the strength of the warriours of Israell in the valley of Iezreel 6. But they did evill works more and more Then the Lord said unto him Giue them this name that they are not beloved because of their works For I wil not be brought hereafter again to loue the children of Israell Yet if they repent I will surely forgiue them 7. And I will loue the family of Iudah and will deliver them by the word of the Lord their God But they shall not be delivered by bow or sword or men of warre
which avouch the papacie to be the church it self which vve haue before disproved The papacie is a poyson in the church which poyson must needs be vomited out if it will be preserved or els the church vvilbe extinguished by it if it suffer that poyson to prevaile and possesse all the veynes of the bodie But how can she be the church will some say in which the papacie is Euen so as there is the body And this in which a disease worketh But because the papacie is a deadly corruption the more that the papacie getteth strength the more the church is weakned the increase of the one is the decrease of the other And hence it commeth to passe that in the churches which are called popish some are more healthie and some more unhealthie then others the more healthie are those which haue lesse of the papacie and more of the church and those are the more unhealthie which haue more of the papacie and lesse of the church of this kind I doubt not that church to be which at this day is at Rome For it had long agoe giuen up the ghost if God by the medicine of his grace and long suffring had not nourished and kept it warme Notwithstanding that we may giue content unto their minds which doe not yet reach unto these things And this or think that they are more subtily then truly spoken of the church which they call the papal or popish church let us answer this question in few words from the regard of al particular churches as they are among mē or in consideratiō of things humane Everie church which in deed is a church is considered two waies on Gods behalf as they speak on our behalf On Gods behalf it is altogether a church whersoever there is found a companie called of God with his calling by the spirit the holy Scripture the ministerie of persons ordeined for holy things divine actions On our behalf there is no church at al although it be so of God And this also as we haue said to which there doth not cleaue corruption concerning the persons things actions and finally the whole ministration of man ordeyned by God Now that which is on Gods part is not taken away by our default so long as it seemeth good unto the Lord to acknovvledge it for his church and call it by his calling by the spirit and holy Scripture and the ministerie For shall the unbeleef of men saith the Apostle Rom. 3 3. make the faith of God without effect shal the weaknes of man make voide the truth of God or his imperfection the perfection of God Far be it off yea let God be true and everie man a lyer saith the Apostle in the same place We wil make the matter plain by an example similitude out of the words of Ieremie ch 3. A wife being filthie with adulteries if her husband will pardon her and consent to receiue her And these clauses he passeth over and to dwell with her she abideth still the wife of her husband not in deed by her own fact for she hath broken wedlock what in her was but by the benefit or goodnes of her husband So a church overflowing not onely with lighter infirmities but also with grievous adulteries should cease in deed on her part to be a wife but she ceaseth not on her husbands part For touching the election as the Apostle saith Rom. 11 28. she is beloved for the fathers sakes speaking of the church of the Iewes It is a church so long whiles God calling her proclaymeth that which is in Ier. 3 13. Onely acknowledge thine iniquity that thou hast transgressed against the Lord thy God And these following hast scattered thy waies to the straungers under everie green tree and ye haue not obeyed my voice saith the Lord. Turn O backslyding people saith the Lord for I am maried unto you I wil receiue you c. It is a church so long whiles God with protestation calleth upon it departing from him being rebellious as it is in Esa 50 1. Where is the bil of your mothers divorcement wherewith I put her away or who is there of my creditors to whom I sould you c. The church then at length ceaseth to be a church whē God ceaseth to cal it back taketh away the evidence of that holy marriage that is the holy Scripture out of the hand of the adulteres and her that is stubburne testifying that the matrimonie is dissolved on his part so receiveth the covenant of grace to himself It is not for any man to deny that to be a church which God calleth a church Neither is it for any man to cal that a church which God having giuen the bil of divorce taken away the draught of the mariage contract denyeth so to be And after this maner doe we esteem of the church in which the papacie is God calleth her with his calling by his spirit word the publike records of that holy mariage which we cal the holy Scripture the ministerie holy things actions And this also which before we haue briefly reckoned up These things doe remain to that church most manifestly on Gods behalf But in that on the behalf of men al these holy things actions together with the very persons themselues abound overflow with most grievous deadly corruptions this is the sinne of men not the fault of God whose grace truth is perfected in infirmitie On Gods part she is yet called Hammi my people Ruchama finding mercy which most truly on her part may be called Lo hammi not my people Lo ruchama not obteyning mercie as we read in Hoseah the Prophet But we rely upon the mercy of God and according to his grace revealed we speak our mind or deliver our sentence concerning a church erring and going astray But this church hath every thing in it corrupt I cōfes it But in that it hath al the divine things in the Scriptures it is of God in that it hath thē al corrupt that is of it self And this in that it hath al the divine things it is a church in that it hath the same al corrupt it is a corrupt church The church is not takē away by corruption unles it be total as they speak which they cal destructiō And this A corruptiō that is in part doth not take away a church but wekē it The church of Rome hath al things corrupt but not altogether this is not a destructiō but is to be called a corruptiō of it in part For to prosecute these heads particularly which we haue briefly noted in the consideration of the church God by the alone presence of himself calling doth lay the foundatiō of the church And this whole passage he omitteth in Christ the head therof The church of Rome addeth another foundatiō to this foundation