A Christian Plea, Treatise 1 · Chapter 3 · Objection 5
OBIECTION V.
But”M. Aiu. Animadv. p. 81, 82, 91. things are named in Scripture ſometime as they hauehave ben before, though they be not ſo ſtil: as‘1 Sā. 30, 5. Abigail is called the wife of Nabal, though he were then dead, and she maried to David;“Mat. 1, 6 Salomon was begotten of Vriahs wife, whereas she was then Davids: ſo Ieſus was”Mat. 26, 6. in the houſe of Simon the Leper, ſo named becauſe he had ben a Leper. Thus Iſraell were called Gods people, for that he had ben their‘Hoſ. 2, 7. firſt husband, though in their apostaſie they were“Ho. 1, 9. & 2, 2. not his people, nor his wife. Secondly, they were ſo called, in respect of their profeſsion, that they would be ſo eſteemed and named, though in deed they were”2 Chron. 25, 3. vvithout the true God. As,‘Mic. 2, 7, 8 O thou that art named the houſe of Iacob, &c. but he that was yeſterday my people, is riſen up for an enemy. Thirdly, they were called Gods people, in respect of their calling againe unto him & his covenant afterward, though for the preſent they were none of his: As“Hoſ. 2, 18, 19, In that day I vvill marry thee (Iſraell) unto me for ever, ”ver. 20.I vvill euen marry thee unto me in faith, and thou shalt knovve the Lord: and ‘ver. 23.I vvill hauehave pittie on her that vvas not pittied and vvill ſay to them vvhichwhich vvere not my people, thou art my people, and they shall ſay, thou art my God. And thus the Gentiles were called Chriſts Sheep, becauſe they ſhould after be brought into his fold, Ioh. 10, 16. and God had much people in Corinth a heatheniſh city, Act. 18, 10. 1 Cor. 12, 2. and the Iewes to this day are Gods people and beloved, not for their preſent ſtate which is curſed, but for the promiſe that they shall hereafter be graffed againe into Christ. Rom. 11.11.20.23.25.26. and 9.4. with Eſa. 59, 20.21. Ezech. 34, 23 — 30. Hoſ. 3.5.
ANSWER
Will theſe men ſtill darken counſell by words vvithout knowledge? vvill they never make an end of multiplying their shifts and evaſions, errours and falſe doctrines, abuſe of the Word and Scriptures of God, &c.
SHIFTS AND EVASIONS.
For shifts (beſides the other ſpoken off before) note theſe alſo here. 1. That he ſaith, things are named in Scripture ſometime,Shift…. as they hauehave ben before, &c. What then? Are they therefore alwaies ſo named? Or is it ſo therefore in the Scriptures, which we alledge about the queſtion in hand? If I again should ſay, that things are named in Scripture ſometime as they are in deed and in trueth, and not onelyonly as they hauehave ben or shalbe: And, that the Iewes are in the Scripture ſometime called the people of God, becauſe they vvere ſo in deed, being his Church, and under his covenant: vvil he novv therefore graunt that ſo it is in the places alledged about the point in queſtion?
2. He paſſeth by,‘Advertiſ. p. 59. & anſwereth not the Scriptures which † I cited hereabout, namely, 2 King. 9, 6. and 13, 23. 2 Chron. 30, 6 — 9. Hoſ. 4, 6, 12. and 5, 4. and 14, 2. Amos 7, 15. and 8, 2. &c. Which are ſo very evident againſt them (beſides many other”Here before p. 59. &c. novv moreover alledged) as if they had but offred to handle them, all vvould ſoone hauehave perceived they could finde no anſwer thereunto.
3. Alſo in the Scriptures which himſelf citeth, he paſſeth by the conſideration of that which went before, and vvhichwhich followeth after, yea and ſometimes of that which is in the ſame verſe, that he alledgeth: ſo making his pretences to hauehave the more colour:Hoſ. 1, 9. and 2, 2, 7. Mica. 2, 7, 8, &c. though in the tryall thereof they proue to hauehave the leſſe ſubſtance: as may appeare by that which hath ben, and yet is further to be ſpoken of his abuſe of the Scriptures. And note this the more in his dealing againſt us: becauſe in other matters and treatiſes (vvhere he hath a good cauſe in hand) he knoweth & uſeth to deale better and otherwiſe.
4. He shuffles together the times and eſtates of Iſraell, ſpoken off by the Prophets: ſome things being ſpoken of them, when they vvere yet in the land of promiſe, ſome when they were caſt out of the land, and made wanderers among the nations; betvveen which, there is great difference; as I hauehave shevved here before. Neyther doeth he onelyonly confound the times, but darken the true and right meaning of the Scriptures, vvhat he can: of vvhichwhich more hereafter, although ynough hauehave ben shewed before hereabout, to ſuch as are wiſe of heart.
ERROVRS.
For errors and falſe doctrines, note here againe that ſtill he ſaith, and vvould perſwade it (if he could) that Iſraell in their apoſtaſie was not the Lords people. If ſo, what vvill he then ſay of Iudah, in their apoſtaſie? Were not they Gods people neyther? The Prophets often‘Mic. 1, 1, 5, 13. 2 Chr. 28, 2. joyne them together, & shew, that the tranſgreſſions of Iſrael were found in Judah: yea that”Ezec. 16, and 23. Iudah vvas vvorſe then Iſraell in her abominations, & juſtified Samaria and Sodome, in reſpect of her ſelf. But of this ſufficient hath ben ſpoken before. And vvhat vvil he ſay to the churches of Aſia, which he alſo ſaith were“Animad. p. 103. apoſtate in Iohns time? vvere not they neyther in their apoſtaſie the people of the Lord? And this is the more to be obſerved, becauſe he himſelf would hauehave us to apply our reaſons that are taken from Iſrael to thoſe times & churches in Iohns dayes: as I noted here before. His words are theſe,*Ibid. Thus their reaſons from Iſraell are alſo impertinent to the (preſent) eſtate of the church of Rome: they might ‡Note this well.well ſerue for the times wherein John lived ”Revel. 2, & 3 chap.when the true churches were many of them apoſtate. So then he thinketh that apoſtate Iſraell, and theſe churches may be compared together. Novv the Scripture calleth theſe churches‘Rev. 1…, 12. & 2, 1. golden Candleſticks, in the midſt vvherof Chriſt walketh: and himſelf cals theſe true Churches, which he ſaith alſo were apoſtate: and vvould hauehave us to apply our Reaſons from Iſraell, unto them. Hovv is it then that when he oppoſeth us about Iſraell, he tels us, that Iſraell in their apoſtaſie was not the Church or people of God, nor under his covenant, but divorced from the Lord; and that the circumciſion had among them, was not the true ſigne and ſeale of Gods covenant, but in their uſe a falſe and deceitfull ſigne unto them; as was alſo the ordinances (as he calles them) of God reteyned among the Gentiles, &c. Will he alſo ſay thus of the churches of Aſia, in Iohns time? Or would he hauehave us to apply theſe things vvhichwhich he ſpeaketh of Iſraell unto them? Far be it from us. It is much better for us and all other to obſerue theſe errors and contradictions of his, which are novv ſo uſuall vvith him, in his erroneous pleas & aſſertions into vvhichwhich he is fallen. Whereof I hauehave ſpoken alſo before. Moreover the Prophets teach us, that theſe Phraſes,”Zach. 2, 11. to be joyned to the Lord, and, to be the people of the Lord, are both alike, and come to a like end. And the many reaſons and Scriptures†Pag. 58, &. &c. before alledged, shevving that Iſraell in apoſtaſie was yet by the Prophets acknowledged to be the Lords people and under his covenant, are here ſtill to be remembred: though I doe not again repeat them.
2. And ſo here is to be noted another notable errour & falſe doctrine, viz. that if the opinion vvhichwhich here (and throughout his treatiſe) he teacheth, and vvould father upon the Prophets, were true, then should the Prophets contradict themſelues & the other Scriptures: inaſmuch as by his doctrine they should teach, that Iſraell whiles they were in the land, being in apoſtaſie, were not the Lords people, nor under his covenāt, nor the Lord their God, &c. vvhereas they teach the contrary directly, as I hauehave already shewed by many reaſons and particulars out of their vvritings undeniably: vvhichwhich vvere long to rehearſe: and whereunto many other might be annexed. Novv onelyonly let it ſuffice to note theſe briefly: viz. that they intitle and ſtile the Lord thus, The Lord God of Iſrael: & this alſo in caſes cōcerning Iſrael, vvhen they vvere in apoſtaſie: as when Eliah ſaid unto Ahab,†1 Kin. 17 1. As the Lord God of Iſraell liveth, before whom I ſtand, there shall not be devve, &c. And again in the ſame chapter, to the vvidovv of Sarepta,”ver. 14. Thus ſaith the Lord God of Iſraell, the barrell of meale ſhall not waſt, &c. And when the Prophet aftervvard ſaid unto Iehu,“2 Kin. 9.6. Thus ſaith the Lord God of Iſraell, I hauehave annointed thee king over the people of the Lord, euen over Iſraell. And the like again, 2 King. 14, 25. and many times both in the hiſtorie; and in the Prophets, both before that time and after. For which ſee 1 King. 16, 13, 33. and 22, 53. 2 King. 10, 31. Hoſ. 4, 6. and 12, 6, 9, 14. and 14, 1. Amos 4, 12. Mic. 6, 2 — 8, 16. and in divers other places.
The like may be obſerved, in that they acknowledge the Lord, to be God in Iſraell, and that there is no other God in all the earth beſides him: As vvhen Eliah in Ahabs time ſaid unto God in his prayer,‡1 Kin. 18 36. Lord God of Abraham Iſaac, and Iſraell, Let it be known this day that thou art God in Iſraell, and that I am thy ſervant, &c. And when Naaman the Syrian being healed by Elisha the Prophet acknowledged, ſaying,*2 Kin. 5, 15. Behold, now I know that there is no God in al the earth, but in Iſrael. And the like in Eliahs reproof of Ahaziah, vvhen“2 Kin. 1, 3, 6, 16. he ſent to Baalzebub the God of Ekron, as if there were not a God in Iſrael. Which alſo the very names that they gaue their children may import, as†2 King. 10, 35. Iehoahaz, ſignifying Iehovahs poſſeſsion, or the Lord taking hold; *2 King. 14, 29.Zechariah, myndful of Iah, or remembring the Lord: and the like. Yea, Achabs children were called”1 King. 22.40. Achaziah, poſseſſing Jah, or taking hold on the Lord: &‡2 King. 3.1. Iehoram, Iehovah is high, &c.
Alſo, that the Prophets took this for a ground of their doctrines, exhortations, promiſes and reproofs, that the Lord was their God, from the time of their comming out of the land of Egypt, unto the dayes of Hoſeah, Micah, Amos, &c. Hoſ 12, 9. and 13, 4. Amo. 3, 1, 2. Mic. 6, 2 — 8. &c. And that the Prophets reproved them for not obſerving the Lavv of God, the New moones, and Sabbaths, &c. Hoſ. 4, 6. and 8, 12. Amo. 8, 2, 5. And for making covenants and mariages vvith the people of other nations, relying upon them, and not on the Lord in their 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 onelyonly 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 vvhichwhich is vvritten, 2 Kin. 9, 6. where the Prophet ſaid to Iehu, Thus ſaith the Lord God of Iſraell, I hauehave 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 hauehave 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 vvhichwhich 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 hauehave 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 (vvhichwhich is common with him throughout‡M. A. Animad. the vvhole book, novv ſpoken off) although ynough hauehave 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 (vvhichwhich 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 hauehave been before, though they be not ſo ſtill. Of vvhichwhich point I hauehave ſpoken in his“Pag. 97. Shifts here before. OnelyOnly 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 vvhichwhich concerne the point in hand:Hoſ. 2.7. the firſt is, Hoſ. 2, 7. vvhichwhich 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 & 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 vvhichwhich 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. vvhichwhich 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, vvhichwhich 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 giuegive great light to the underſtanding of many Scriptures, and clearing of ſundry queſtions. And theſe things, this man himſelf knoweth very wel: & can giuegive 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. vvhichwhich 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 frō Ieroboam the ſonne of Nebat that cauſed Iſraell to ſinne.) Now all that time he foreshewed, how Gomer (vvhichwhich 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 vvhichwhich 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 vvhichwhich 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 …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 hauehave him to be their God, to defend, help, and deliver them, as formerly he had done. Whereabout I hauehave treated more largely”P. 78, &c before: and needed not now again to hauehave 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: vvhichwhich 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 hauehave the inhabitants of this city go…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, GiueGive 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 ta…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, GiueGive them this name, that [they are not beloved,] becauſe of their works: For I wil not be brought hereafter, again to louelove the children of Iſraell. Yet if they repent, I will ſurely forgiue them. 7. And I will louelove 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, horſes or horſemen. 8. But their children,‡N B▪ after they were caried away captiue into exile, were found among the peoples not to be deare unto God becauſe of their works: yet they added mo unto their former evill deeds. 9. Therefore (the Lord ſaid to Hoſeah, GiueGive them this name, [Not my people.] For you are not my people: Seeing you obſerue not the words of my law, my word shall not be your help. Where we may obſerue theſe things: 1. That this prophecy was giuen, whē they had already a long time gone a whoring from God, forſaking the worship of the Lord. 2. That the Paraphraſt expoundeth their departing frō the Lord to be the forſaking of his worſhip: as they alſo expound their returning to their firſt husband ſpokē of ch. 2, 7.) to be the returning to the worship of their firſt Lord. 3. That theſe things now denounced, vvere to come upon them yet aftervvard. 4. And that alſo by degrees, and in ſucceſſion of time, one after another. 5. And the laſt, of not being his people, referred to the time,”Which others refer to the time, when they were firſt put out of the lād, in king Hoſeah… dayes. after they were caried away captiue into exile: when there alſo they added mo iniquities to their former evil deeds. Whereas our controverſie is, about the eſtate of Iſrael for the time of their apoſtaſie, vvhile they were in the land, when Ieroboam had ſet up the calues, untill they were caſt out: as is aforeſaid. And thus much now again, of this Scripture, in Hoſ. 1, 9.
Touching Hoſ. 2.2.
Then follovveth Hoſ. 2, 2. Of which I hauehave ſpoken here before: p. 77, &c. Now onelyonly I annex this withall.Hoſ 4, 1. Mic. 6, 2. with Ezec. 20, 4 — 36. and 22, 2. and 23, 36 &c. Firſt, that ſeeing here it is ſaid, Plead with your Mother, Plead, &c. this may lead us to conſider, that the Lord now was yet ſtil admonishing them, and pleading with them: as he had done before ſundry times and vvayes, like as with Iudah alſo: and as ſinners by the Lords ordinance) are to be dealt vvith, afore they be proceeded againſt. All knovv, that in ordinary courſe of proceeding in all churches vvell ordered, ſuch as fall into ſinne (though but particular perſons) are notwithſtanding ſtill eſteemed of the church, untill ſuch time as deſpiſing the meanes uſed, & being found obſtinate, they be caſt out of the church & houſe of God. Hovv much more vvould the Lord hauehave this obſerved, towards an vvhole church, yea towards ſo many tribes, cityes, and ſynagogues, as perteyned to Iſrael, the mother here ſpoken off? And vvhat then shall vve conclude hereupon, tovvching the point in queſtion?
Secondly,†Mercerus. Druſius, &c. …n Hoſ. 2, 2. ſome underſtand it of the rejection of the Jewes, when they had refuſed Chriſt exhibited in the fleſh: thinking that this ſermon of the Prophets vvas needfull for the comforting of the beleevers at that time, leaſt they alſo should forſake Chriſt, being affected with the offence and ſtumbling of the multitude of the Iewes, that ſo refuſed him. And”Calvin, Zanchius, &c. in Hoſ. 2, 2. others underſtanding it of the tenne tribes, expound it thus: Plead with your mother, plead: He ſpeaketh here in the perſon of God. Now God uſeth the ſimilitude of marriage. So let us ſee what is the ſumme of the words. If an husband make a divorce with his wife, he bringeth ſome note of ignominie upon their children, which are borne of that mariage. Their mother is put away, therefore the children are leſſe eſteemed becauſe of the divorce. If the husband of frowardneſſe put away his wife from him, the children juſtly hate him. What? He loved not our mother as he ought: he kept not the ſayth and bond of mariage. This therefore is uſuall, that the childrens mynds are alienated from the Father, if he deale with the mother inhumanely, or els altogether contumeliouſly. Thus the Iſraelites, when they ſavv that they vvere rejected, vvould lay the blame upon God. For the people here is called the [Mother:] that is, the name of the mother is tranſferred to the body of the people, or to the ſtock of Abraham. God had eſpouſed that people to himſelf, and vvould hauehave them to be as his vvife. Seeing therefore God vvas the huſband of the people, the Iſraelites vvere as the children begotten of that mariage. Novv after the divorce, the Iſraelites ſaid, that God vvas cruell, becauſe he had caſt them avvay vvithout their fault. The Prophet novv therefore undertakes the defence of Gods cauſe: and yet ſpeaks in his perſon, Plead [ſaith he] plead vvith your mother. Finally this place agreeth vvith Eſa. 50. There it is ſaid in the beginning of the chapter, Where is the bill of divorce? HaueHave I ſould you to my Creditors? But you are ſold for your ſinnes, and your mother is put avvay for her iniquity. &c. And this all know was ſpoken by Eſay to Iudah, or the Iewes generally.
Zanchius alſo writing on Hoſ. 2, 2. noteth this in like ſort for the argument & ſumme of this matter. The Prophet (ſaith he) teacheth, that there vvas no cauſe vvhy the Iſraelites should expoſtulate vvith God, that he in putting avvay their mother the Synagogue, did note each of them alſo vvith this marke of infamie, that they vvere borne of fornication. For the vvhole cauſe of this evill and infamie, vvas to be aſcribed to their mother, to vvit, their open and continuall fornication, joyned together vvith untollerable unthankfulnes tovvards God. &c.
Thus both the one and the other apply it to the rejection of Iſraell though the one refer it to the time afore Chriſt, the other to the time after. And then it toucheth not the queſtion in hand.
Touching 2 Chron. 15, 3.
The next Scripture here cited, is 2 Chron, 15, 3. Of vvhichwhich alſo I hauehave ſpoken here before: pag. 65, &c. To which I refer the Reader:2 Chron. 15, 3. wishing this vvithall to be obſerved & remembred, hovv the Chaldee Paraphraſe and other vvriters expound ſuch places & phraſes of ſpeach of the following of idols, and leaving the true and right worſhip of God. A ſinne, not peculiar onelyonly to Iſraell, but often found alſo in Iudah, and in all the tribes together: as I hauehave shevved before. Touching whom I ſuppoſe they wil make no ſuch concluſions thereupon, as here they do of Iſraell.
Touching Mica. 2, 7, 8.
Novv next followeth, that vvhichwhich is vvritten, Micah. 2, 7, 8.Mic. 2, 7, 8. vvhichwhich may be underſtood eyther generally of the whole people of Iſraell, that is, both of the ten tribes, and of Iudah; or of eyther of them ſeverally: and every way maketh againſt theſe men themſelues. For if it be underſtood of all the tribes and people generally: then it maketh not more againſt the ten tribes, then it doth alſo againſt Iudah; which themſelues acknowledge vvere at this time the people and church of God, and under his covenant.
That it may be underſtood of them both joyntly, theſe reaſons may induce: 1. That this Prophet denounceth judgement in this prophecy to both of them (both upon Iudah & Iſrael) for their ſinnes: as the title and proceſſe of his book shevveth. The title, vvhichwhich is this,Mic. 1, 1. † The word of the Lord that came to Micah, in the dayes of Iotham, Ahaz, & Hezekiah kings of Iudah, which he ſaw concerning Samaria (the chief city of Iſraell) and Ieruſalem (the chief city of Iudah) Mic. 1, 1. The proceſſe, in the courſe of his proceeding, and often joyning them together: for vvhichwhich ſee theſe and the like places, vvhichwhich vvould be long here to write downe, Mic. 1, 5, 6, 9, 13. and 2, 4, 5, 12. and 3, 1, 9, 10, 11, 12. and 6, 2, 3, 4. &c. 2. That in this chapter, he ſpeaketh of that family, and expreſſely uſeth the terme of a family: ver. 3. compared with Amos 3, 1. and Mica. 6, 2, 3, 4. and the phraſe, of caſting a cord by lot in the Congregation of the Lord. Which may hauehave reference to the auncient dividing of the land by lot among all the tribes, in Ioſuahs time. Mic. 2, 5. compared with Ioſ. 14, 1. and 15, 1. &c. Deut. 32, 9. As alſo the generall termes both of the houſe of Jacob, Mic. 2, 7. being compared vvith Mic. 1, 1. & 3, 1, 8. and 6, 2, 3, 4. and Amos 3, 1, 13. Luke 1, 33. and of the people of God: Mica. 2.8, 9. and 3.1, 3, 5. and 6, 2, 3. &c. 3. That the things going before & follovving in the chapter alledged, may be applied to all the tribes (both Iſraell and Iudah:) viz. the ſinnes of oppreſſing the poore, & of approving ſuch prophets as taught according to the peoples luſt, and liking, Mic. 2, 1 — 11. and the punishment of exile and departure out of the land denounced thereupon, Mic. 2, 10, &c. Not to ſpeak hovv Tremellius & Iunius joyne all the firſt fiue chapters of this prophecy together, as making but one ſermon, directed to Iudah and Iſrael, & denouncing the overthrow of both the kingdomes, becauſe of their ſinnes. And ſo then their reaſoning from hence, is aſwell againſt Iudah as againſt Iſraell.
Or if it be underſtood of the ten tribes of Iſraell more particularly (as here they apply it; and ſo may it be:) then alſo conſider, vvhether the ſame people be not in the ſame chapter a litle before called the congregation of the Lord: And that not onelyonly in their owne perſwaſion and profeſſion, but in the Lords and the Prophets account. Mic. 2, 5. Which ſpeach is the more to be mynded, being ſuch as would ſoone end this controverſie, if they be acknovvledged now at this time, to hauehave ben the Church of the Lord: it being at leaſt about tvvo hundred yeeres after Ieroboam had ſet up the calues, and ſo long after Iſraels apoſtaſie here ſpoken off. For if they graunt them to be the church of the Lord, I ſuppoſe they will not denye them to be the people of the Lord, or his vvife; neyther vvill affirme hereafter, that the circumciſion and other ordinances of God reteyned among them, were in their uſe falſe, deceitfull, and execrable ſignes and ſeales, and no better then the ordinances reteyned among the Heathens. They vvill (I hope) be better adviſed, then thus to ſpeak of the Lords ordinances, had and reteyned in the Lords Church; & vvill now at length learn to put difference between the Lords ordinances themſelues, and his peoples abuſe or corruptions thereabout; alſo betvveen the Lords church and ordinances, and the Pagans aſſemblies and abominations; yea and betweene the Lords church ſometimes walking in ſyncerity, and the ſame church of the Lord coming to be corrupted vvith idolatrie or other tranſgreſſions, and ſo fallen into apoſtaſie, as Iſraell novv was, and Iudah alſo ſometime. Eſa. 1, 21.
Secondly, the phraſe of being named, called, or ſaid to be, is ſometimes alſo put for that vvhichwhich in deed is, or may be ſo accounted: as in Eſa. 44, 5. Ier. 23, 6. and 33, 16. Joh. 13, 13. and the like places. And ſo the Chaldee paraphraſe here expounds it: Yet ſo I will not here urge it. But taking it, that Iſraell was here called the houſe of Jacob, and the people of God in reſpect of their owne profeſſion, that would be ſo eſteemed: yet this doeth not hinder, but that alſo they vvere ſo in deed, albeit they did not vvalk accordingly, as they ought to hauehave done. For if vve underſtand it thus, O thou that art named the houſe of Jacob, that is, O thou that gloryeſt that thou art deſcended of Jacob, and yet doeſt not walk in his ſteps: will it therefore follow, that they vvere not in deed deſcended of him, or vvere not the houſe of Iacob, &c. See it in another caſe. Eſay the Prophet ſpeaking of Iudah, ſaith:†Eſa. 48, 1, 2. Heare ye this, O houſe of Jacob, which are called (or, call themſelues) by the name of Iſraell, and are come forth out of the waters of Iudah, vvhichwhich ſvveare by the name of the Lord, and make mention of the God of Iſraell, but not in trueth nor in righteouſnes: For they call themſelues of the holy city, and ſtay themſelues (that is, profeſſe that they ſtay) upon the God of Iſraell, &c. Was not Iudah now therefore the houſe of Iacob, nor come out of the waters of Iudah? Or were they not therefore the Lords people, nor his wife: becauſe of this hypocriticall profeſſion of theirs? Or vvere they in deed without the true God, as he underſtandeth and ſpeaketh it here concerning Iſraell? And note, that Eſay here hath the ſame terme of the houſe of God, that Micah hath in the other place. Againe, the Iewes in Chriſts time, ſaid,†Mat. 3, 9. Joh. 8, 39. they had Abraham to their Father: and herein they gloryed: but they did not the vvorks of Abraham, as Chriſt told them. Yet Chriſt acknowledgeth them”Joh. 8, 37. to be Abrahams ſeed, though they ſought to kill him, which Abraham did not: and ſo vvere not in this reſpect“Ioh. 8, 39 40, 44. the children of Abraham, but of the divel: and†Matt. 3, 7.9. a generation of vipers, as Iohn Baptiſt alſo called them: and yet never denyed, that Abraham vvas their father; and they the church of God now alſo at this time. So both theſe may ſtand together: that a people may glory in this, that they are the houſe of Iacob, the people of Iſraell, the ſeed of Abraham, the church of God, &c. and be ſo alſo indeed: and yet not walk as they ought, according to that eſtate, whereof they doe ſo glory and boaſt themſelues. For who knoweth not that many doe often boaſt vainly of thoſe things, which yet they hauehave truely: but vvalk not vvorthy of them as they should? Many in Iudah*Zeph. 3.11. were haughty, becauſe of the Lords holy mountaine. Had they it not therefore in deed among them? Though yet they did not walk worthy thereof: For vvhichwhich they were punished. Zeph. 1, & 3 chap. And many the like ſtill are found in other churches from time to time: vvho notvvithſtanding are to be accounted the people of God, and members of the churches of God, vvhiles they ſo remayne: though yet they walk unvvorthy of that eſtate and favour of God. For vvhichwhich alſo ſee Mal. 1, 6, 7, 8, &c.
Thirdly, if it vvere true (as this man here pleadeth) that Iſraell novv vvas not Gods people, but onelyonly ſo called in respect of their owne profeſſion, that they vvould be ſo eſteemed and named: then should the mayne force of the Prophets reproof be weakned, and the finne both of the people and governours of Iſraell be far leſſe, and of another ſort and nature, then it was in deed and in truth. As namely, vvhen the Lord ſpeaking by the Prophet, ſaith.†Mic. 2, 8. Euen of late (or, yeſterday) my people is riſen up as an enemie. And in the next verſe,”ver. 9. The women of my people hauehave ye caſt out from their pleaſant houſes. And in the next chapter,“Mic. 3, 1 2, 3. Heare, I pray you, O heads of Iacob, and ye princes of the houſe of Iſraell: is it not for you to know judgment? vvho hate the good and louelove the evill; who alſo eat the fleſh of my people, &c. And againe,*ver. 5. Thus ſaith the Lord concerning the Prophets ‡or, that deceiue my people.that make my people erre, that bite vvith their teeth and cry, Peace, &c. In vvhichwhich places and the like any may perceiue, that both the Lords reproofs, and Iſraels ſinnes are the greater, becauſe they were the Lords people, that did theſe things, & unto vvhom they vvere done. Where upon one vvriting hereabout, obſerveth and urgeth it, as a point of ſpeciall waight, in this ſort:*Calvin in Mic. 3, 5. vvith v. 1, & 3. The indignitie is increaſed, ſeeing this injurie is done to the people of God. If the Aſſyrians or Ethiopians, or Egyptians, had ben ſpoyled of their princes, this had ben more tollerable: but whenas the people of God it ſelf is ſo cruelly devoured, this is leſſe ſufferable. So where the people of God is deceived, and the trueth is turned into a lye, this ſacriledge is more deteſtable. This therefore is the reaſon vvhy he ſaith, [They which deceiue my people:] This people is holy unto me: for I hauehave choſen them to my ſelf: when therefore it is corrupted with fraud and deceit, is not euen myne own majeſtie after a ſort violated? is not my ſoverainty diminished? Now therefore we perceiue, why the Prophet ſaith, [They deceiue my people.] In deed it is ſure that the Iewes were worthy to be ſo deceived,Deut. 13. as God alſo otherwhere ſaith, that he maketh tryall, what the people is, whenſoever he ſuffereth falſe prophets among them. This therefore was a juſt recompenſe, that then Sathan had liberty giuen, to pervert ſound doctrine among the people. And none is ever deceived, but willingly and of their owne accord. Although many ſeem to be drawen to deſtruction through their owne ſimplicity, yet alvvayes there is ſome hypocriſy withall. But this doth not leſſen the fault in the falſe teachers if the people deſerue ſuch punishment: Therefore the Prophet doth nevertheles proceed in his reproof, and ſaith that this was [the people of God.] How? truly by adoption. Although the Iewes therfore caried themſelues unworthy of ſo great honour, yet God accounteth them among his people, that he may punish in falſe teachers the wickednes, which now he accuſeth in them. Hitherto M. Calvin, in his Commentarie on Mic. 3, 5. Novv how contrary doctrine, and hovv falſe, the Teacher (with vvhom we hauehave to deale,) publisheth hereabout: I wish both himſelf and his follovvers well to obſerue, vvith the conſequences thereof. And vvhat if another or himſelf would except in like ſort touching Iudah (as he doeth touching Iſraell) vvhen we alledge the like concerning them out of Ieremie the Prophet, vvhere ſpeaking of the Prieſts and Prophets falſe dealing, he ſayth,†Ier. 6, 14. & 8, 11. They hauehave healed the hurt of the daughter of my people ſleightly, ſaying, Peace, peace, when there is no peace. If novv another should ſay, that Iudah was called the people of God, in reſpect of their profeſſion, that they would be ſo eſteemed and named, though in deed they were not ſo: and vvould alſo plead it the more, becauſe they had now*Not relying upon him, and worſhiping him, according to his word. forſaken the true God,”Ier. 2, 13 with v. 2. the fountain of living waters, and hewed them out ciſternes, broken ciſternes that could hold no water: and ſo inferre that neyther Iſraell nor Iudah vvas now the people of God: Where then may we think, vvas the Church of God in thoſe dayes, and where was the Lords ordinance of circumciſion to be had? Hovv greatly alſo should they by this meanes weaken the Prophets reproofs, & leſſen the ſinnes of that people: if they vvere not in deed the people of God, as hath ben ſayd?
Fourthly, according to their aſſertion, they might alſo tell us, that thoſe whom Micah in the next chapter calleth“Mic, 3, 1, 9. the heads of Jacob, and the princes of the houſe of Iſraell, vvere not ſo in deed, but onelyonly in their owne perſwaſion and profeſſion: and thus might pervert any termes and phraſes of the Scripture, at their pleaſure.
They might hauehave obſerved alſo touching one of the verſes here alledged, how the nevv Tranſlation in our toungue hath it thus, Euen of late my people is riſen up as an enemie: and hovv it followeth preſently in the next verſe, The women of my people hauehave ye caſt out from their pleaſant houſes, &c. The obſervation vvherof might hauehave dravven them to a further conſideration hereabout: Specially being compared with the uſe of the ſame terme, in the other places mentioned, Mic. 3, 1, 3, 5. and in 6, 2, 3, &c. But his vvoonted paſſing over of ſome places, and perverting of other, not regarding what goeth before or follovveth after, and ſo laying ſome words together, as may ſeem beſt to ſerue his turne, and uſing any pretences he can for the more colour thereabout: theſe things I leaue to be conſidered by the judicious readers, that are able and carefull to obſerue them.
And novv onelyonly for a concluſion of this point, I vvill note here the expoſition of the Chaldee paraphraſe,*Chal. paraphr. in Mic. 2, 7, 8. in the verſes here cited by himſelf: which (after the interpretation of the ſixt verſe, thus: Prophecy not at all, neyther teach this people: ſeeing they endure not to be bovved) expoundeth the 7 and 8 verſes after this maner, Is it thus right, ſay the children (or, poſterity) of Jacob? Should the word of the Lord be made voyd? Are theſe his works? Are not al my ſayings right? that which I ſaid ſhould come to paſſe, hauehave I brought it to paſſe on them that vvalk aright. 8. My people for their ſinnes is delivered unto the adverſarie: the nations ſtand up againſt them, &c. And hitherto of the application hereof unto Iſraell.
Now if this Scripture be underſtood of Iudah, then the inferences that he bringeth from hence upon Iſraell, vvill fal upon Iudah. Which yet himſelf acknovvledgeth vvas novv the church and people of God. And that it may thus be underſtood & applyed to Iudah, theſe reaſons may shew. 1. The*Mic. 1, 1. title of the prophecy, directeth it as vvell to Ieruſalem (of Iudah) as to Samaria, of Iſraell.
2. Divers particular ſpeaches in the prophecy it ſelf: as when he ſaith in the firſt chapter,†Mic. 1, 5. What are the high places of Judah, are they not Ieruſalem? Again,”ver. 9. Her wound is incurable, for it is come unto Judah: he is come unto the gate of my people, euen to Ieruſalem. And again,‡ver. 13. O thou inhabitant of Lachiſh (a city of Iudah) bynd the charet to the ſwift beaſt: ſhee is the beginning of the ſinne to the daughter of Zion: for the tranſgreſſions of Iſraell were found in thee. And in the ſecond chapter, & the verſes here alledged, the general termes‡Cha. 2, 3. 5, 7, 8, 9. of the houſe of Jacob, and the people of the Lord, &c. And that theſe & the like termes are in the Scriptures divers times put for Iudah, none vvil deny. Among many other places, ſee theſe, towching the terme Jacob, and the houſe of Jacob, Eſa. 8, 17. and 48, 1. Jer. 5, 20. Lam. 1, 17. and 2, 2. Obad. v. 10. and 11. Mic. 2, 12. and 3, 1, 8, 9. Nahum 2, 2. And for the terme of the people of the Lord, applyed to Iudah, Jer. 2, 11, 13, 31, 32. and 4, 11, 22. and 5, 31. and 6, 27. and 8, 7. and 23, 2, 22, 27, 32. Ezech. 13, 10, 18, 19. Joel. 2, 17, 18, 19, 26. Obad. v. 13. Zeph. 2, 10. & in an hundred places beſides.
3. The particular termes of Zion,, Jeruſalem, the mountayn of the Lords houſe, and the like uſed in this prophecy. Mic. 3, 9, 10, 12. and 4, 7, 8, &c.
4. The sharp denunciation uttered by Micah, where he ſaith: Zion for your ſake ſhalbe plowed as a field, and Ieruſalem ſhall become heaps, and the mountayne of the houſe, as the high places of the foreſt: Mic. 3, 12. is expreſly noted, to hauehave ben ſpoken in the daies of Hezekiah king of Iudah, to al the people of Iudah, Jer. 26, 18. which is very ſpecially to be obſerved.
5. The direct and particular mention, that the daughter of Zion ſhall goe forth of the city (Ieruſalem) euen unto Babylon. Mic. 4, 10.
By all vvhichwhich, and the like that in this Prophet may be obſerved, it can not be denyed but that this prophecy was directed to Iudah aſwell as to Iſraell. Whither alſo may be referred the generall reaſons here*Pag. 105. before alledged, concerning them both. Whereupon vvill followe (upon theſe mens aſſertion) that if the Scriptures here cited by them will beare their inference, and be applyed to Iudah, that they then were not the church and people of God neither, however they would be ſo eſteemed and named. And ſo vvhatſoever they would bring upon Iſraell in this behalf, is now by themſelues brought upon Iudah: ſo as Iudah (by their aſſertions) was not now the Lords, not the people of the Lord, nor his vvife, nor under his covenant, nor a true church, nor had circumciſion, or other ordinances of the Lord, that vvere the Lords ſignes and ſeales of his covenant and forgiuenes of ſinnes, but ſuch a vvere in their uſe falſe and deceitfull, curſed and deteſtable, and what not, if we should beleeue their aſſertions and concluſions. But vvhether in deed ſuch ſtuffe and dealing of theirs, be not rather to be eſteemed falſe and deceitfull, accurſed and deteſtable, let the godly vviſe judge.
Touching Hoſ. 2.18.19.20.23.
The next Scriptures here alledged, are Hoſ. 2, 18, 19, 20, 23. vvhichwhich ſpeak of the time to come after their exile and caſting out of the land,Hoſ. 2, 18.19, 20, 23. vvhen they should againe return unto the Lord (agreeing with that vvhichwhich followeth in the next chapter, Hoſ. 3, 4, 5.) vvhereas our queſtion is of their eſtate and condition vvith the Lord, vvhiles they vvere yet in the land; and not caſt out of his houſe or preſence as yet, but beloved, pitied, and holpen of the Lord: as appeareth by that vvhichwhich vvent before and follovveth after in this prophecy of Hoſeah, and by the hiſtorie it ſelf, 2 Kin. 13, 23. and 14, 25, 26, 27. and in many other places both of the hiſtorie, and of the Prophets: as”Pag. 58. &c. here before I hauehave shevved in ſundry particulars: vvhichwhich I need not repeat.
Touching Ioh. 10.16. Act. 18, 10. 1 Cor. 12, 2. Rom. 11, 11, 20, 23.25, 26. and 9, 4. with Eſa. 59, 20, 21. Ezech. 34, 23 — 30. Hoſ. 3, 5.
By this alſo may appeare, how that which he annexeth, of the Gentiles called Chriſts ſheep, becauſe they ſhould be brought into his fold; and of the Ievves called Gods people and beloved, becauſe they ſhalbe graffed againe into Chriſt: is not to the point and queſtion in hand. And ſo the Scriptures alſo vvhichwhich here they cite, abuſed in this behalf. viz. Ioh. 10, 16. Act. 18, 10. 1 Cor, 12, 2. Rom. 11, 11, 20, 23, 25, 26. and 9, 4. with Eſa. 59, 20, 21. Ezec. 34, 23 — 30. Hoſ. 3, 5. inaſmuch as they ſpeak of the eſtate of Ievves & Gentiles for time to come; vvhereas our queſtion, and the Scriptures ſpeaches alledged by us, are of Iſraell, for the time then preſent, vvhen novv they vvere in the land of promiſe, not caſt out by the Lord as yet. Which may ſuffice for a ful aunſvver hereunto. Yet ſome other things alſo may be noted, that vvil giuegive further light and confirmation hereunto.
As firſt, that thus he vvould make Iſraels eſtate, vvhiles yet they remayned in the land of promiſe, and under the Lords covenant, having alſo the great things of his lavv vvritten unto them, &c. to be like the eſtate of the Heathens, vvhiles they vvere ſtraungers from the covenants of promiſe, and had not the vvord and ſtatutes of the Lord giuen unto them: &c. Which I hauehave noted here before among his errours.
Secondly, that he makes the eſtate of Iſraell, vvhiles they vvere in the Lords land, and before Chriſt vvas exhibited (as is aforeſaid:) to be like the eſtate of the Ievves at this day, vvhen they are novv caſt avvay for a time & ſome of the braunches broken of, Chriſt being come in the flesh, and refuſed by them, &c. Rom. 11, 11, 12, 15, 17, 20, 25.
Thirdly, that in this treatiſe of his, he ſo ſpeaketh of Iſraell of old, and of the Iewes at this day: as if the Lords covenant, euen on his part, were not an everlaſting covenant, ſtable and enduring for ever, concerning them. Whereas the Lord himſelf ſaith, I will eſtablish my covenant betvveen me and thee (ſpeaking to Abraham) and thy ſeed after thee, in their generations for an everlaſting covenant, to be a God unto thee, and to thy ſeed after thee. Gen. 17, 7.
And afterward again to David, I hauehave made a covenant with my choſen: I hauehave ſworne unto David my ſervant. Thy ſeed will I ſtablish for ever: and build up thy throne to all generations. My mercy will I keep for him for evermore: and my covenant shall ſtand faſt with him. His ſeed alſo will I make to endure for ever: and his throne as the dayes of heauen.*Note this well. If his children forſake my law and walk not in my judgments: if they break (or profane) my Statutes, and keep not my commandements: then vvill I viſit their tranſgreſſion with the rodde, and their iniquitie with ſtripes. Nevertheleſſe, my loving kindneſſe will I not make fruſtrate with him, nor lye (or, deale falſely) againſt my faithfulneſſe.*Note th… well. My covenant will I not break (or, profane:) nor alter the thing that is gone gone out of my lippes, &c. Pſa. 89, 3, 4.28, 29, 30. &c. And againe in the Pſalmes, He will remember his covenant for ever. He ſent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his Name. Pſal. 111.5.9. And in Ezechiell the Prophet. Thus ſaith the Lord God, I will even deale with thee as thou haſt done, which haſt deſpiſed the oath in breaking the Covenant. Nevertheles I wil remember my Covenant with thee in the daies of thy youth, & I wil eſtablish unto thee an everlaſting Covenant. Then thou shalt remember thy wayes and be ashamed, when thou shalt receiue thy ſiſters, thy elder and thy younger, & I wil giuegive them unto thee for daughters, but not by thy Covenant. And I will eſtablish my Covenant vvith thee, and thou shalt know that I am the Lord: That thou mayeſt remember, and be confounded, & never open thy mouth any more: becauſe of thy shame, when I am pacified toward thee, for all that thou haſt done, ſaith the Lord God. Ezec. 16.59 — 63. [And in Eſay the Prophet, The mountaynes shall depart, and the hils be removed: but my kindneſſe shall not depart from thee, neyther shall the covenant of my peace be removed, ſaith the Lord that hath mercy on thee. Eſa. 54.10. [And again,] The Redeemer shall come to Sion, & unto them that turne from tranſgreſſion in Iacob, ſaith the Lord. As for me, this is my covenant with them, ſaith the Lord, My ſpirit that is upon thee, & my words which I hauehave put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of thy ſeeds ſeed, ſaith the Lord, from henceforth, and for ever. Eſa. 59.20.21. with Rom. 11.25.26.27. vvhichwhich laſt places (except the laſt verſe) are here mentioned by himſelf.
And agreeably vvith the Prophets, the Apoſtles alſo (ſpeaking of the Ievves, and of Gods dealing with them) teach us, that the gifts and calling of God are without repentance, ſuch as he cannot repent of and alter. Rom. 11, 29. And it were endles to note all the places, and gather the manifold reaſons and aſſertions, vvhichwhich the Prophets & Apoſtles hauehave hereabout.
Now for the point it ſelf (conſidering the perverſeneſſe and wrangling diſpoſition of many) I had rather propound what others hauehave obſerved concerning it, then further deliver myne ovvne mynd, or inſiſt longer thereupon. Marke therefore vvhat M. Calvin ſaith touching this matter:†Calvin in Ier. 2, 2. writing upon Ier. 2, 2. This is a very worthy place (ſayth he) becauſe God shevveth that his covenant, though it vvere perfidiouſlly violated by the Iewes, yet is firme and ſtable. For although not al,Rom. 11, 25. that come of Abraham according to the flesh be true and right Iſraelites: yet God alvvaies abideth true, and his calling is without repentance, as Paul teacheth.
And againe, writing upon Ezech. 16, 61.”Calvin in. Zac. 10, 6. The Lord ſaid a litle before, [I vvill remember my covenant:] now he ſaith, [not by thy covenant.] He reconcileth therefore thoſe things that might ſeem contrary: to wit, that himſelf vvould be myndfull of his covenant, and yet that covenant to be diſſipated, broken, and abolished. He sheweth that the covenant is firme on his part (as men uſe to ſpeak:) but is voyde on the peoples part.
And on Zath. 10, 6. “ Whereas here God ſaith, that he caſt away his people, it muſt be referred to the ſenſe & opinion of men, as otherwhere we hauehave ſeen: for the adoption vvas ſtable: but the outvvard appearance might giuegive another judgement, namely that that people vvas rejected of God. But yet the Prophets meaning is cleare, to wit, that although God had dealt ſeverely with that people, and had moſt grievouſly punished their perfidiouſnes, yet the avengement should not be eternall, becauſe he will giuegive place to his mercy. Agayne he annexeth the reaſon, [becauſe I am the Lord their God, ſayth he.] By this clauſe he ſignifieth that the adoption is not voyd, although for a time he caſt away the Ievves. For calling himſelf [their God,] he ſetteth before us the remembrance of his covenant: as if he should ſay, that he did not in vaine make covenant vvith Abraham, and promiſed that his ſeed should be bleſſed. Therefore becauſe God bound himſelf by promiſe to Abraham, here he ſaith [he is that peoples God:] not that he ought any thing unto them, but becauſe of his free grace he choſe aſwell Abraham as his ſeed. &c.
Many the like ſayings and obſervations, might be noted alſo out of other writers. But omitting them, I will rather note ſomewhat out of the Scriptures here alledged by themſelues. As namely, in Rom. 11, 11. where Paul ſpeaking of the preſent eſtate of the Ievves, who refuſed Chriſt being exhibited in the flesh: ſaith thus,*Rom. 11, 11. HaueHave they ſtumbled that they ſhould fal? God forbid. Whereas by theſe mens doctrine, Iſraell had ſo ſtumbled and fallen, as euen before Chriſts coming, whiles they remained in the land of promiſe, they were not Gods people, and under his covenant, &c.
And in Rom. 11, 20. the Apoſtle ſpeaking of the eſtate of the Ievves at this day, ſaith:‡Rom. 11, 20. Becauſe of unbelief they vvere broken off. But shall their unbelief make the faith of God vvithout effect? God forbid. Yea, let God be true, but every man a lyar: as the Apoſtle teacheth othervvhere, Rom. 3, 3.4. and here again annexeth, that they alſo, if they bide not ſtill in unbelief, ſhalbe graffed in: for God is able to graffe them in againe. Rom. 11, 23.
Rom. 11, 25.And Rom. 11, 25. addeth further, I would not brethren (ſpeaking to the Gentiles) that ye ſhould be ignorant of this myſterie (leaſt ye ſhould be wiſe in your owne conceits) that blyndnes in part is happened to Iſrael, untill the fulneſſe of the Gentiles be come in. In part (he ſaith) not totally or finally: & on their part, through their unbelief: vvhereas the faith and covenant of the Lord, on his part, is firme and ſtable for ever: vvho therefore wil graffe the Iewes (the naturall braunches) into their owne Oliue tree againe: And ſo all Iſraell ſhall be ſaved, as it is written, There shall come out of Sion the Deliverer, and ſhall turn away ungodlines from Jacob. Rom. 11.26. Where alſo the terme of Iacob, calleth to remembrance both the Lords covenant made with Iacob, and the ſtability thereof for ever. Gen. 28, 13, 14, 15. Pſal. 47, 4. and 105, 8, 9, 10. Amo. 7, 2, 5. Luke 1, 54, 55, 72, 73. Heb. 6, 17, 18. and 11, 9, 16.
Which this man himſelf (if he would hauehave ſette himſelf to obſerue it) could hauehave noted out of the very next words, in the ſame place vvhichwhich here he alledgeth: where preſently it followeth, For this is my covenant unto them, vvhen I shall take avvay their ſinnes. Rom. 11, 27. vvhere he ſpeaketh expreſſely of the Lords covenant unto them, shewing both the ſtability thereof, and making it the fountaine and ground of this mercy of the Lord unto them. Like as alſo in the next verſes follovving, he doeth yet further declare and confirme it, vvhen he ſaith: As concerning the Goſpell, they are enemies for your ſakes: but as touching the election, they are beloved for the fathers ſakes. For the gifts and calling of God are vvithout repentance. Rom. 11, 28, 29.
VponUpon which Scripture, M. Beza writeth thus:†Bez. Annot. in Rom. 11, 28. This place doeth manifeſtly shevv, that Paul treateth not of every particular Iew, but of the Iewish nation in general, who as touching the Goſpell, that is, inaſmuch as it admitteth not the Goſpell, to wit, in their preſent eſtate, are [enemies, or] hatefull to God: but as touching the election (that is, inaſmuch as God conſidereth not what they deſerue but what himſelf promiſed to Abraham and his ſeed are beloved of God, and therefore will he in his time vouchſafe them his grace and favour: becauſe, although every man be a lyar, yet†Note theſe things. God will not chaunge his counſell. And this is a moſt firme argument, as being ſuch which is taken from the very nature of God. But this is to be noted again, that here the treating is of the Iewish nation in generall, & of†Note theſe things. the perpetuall covenant. For God hath his decrees touching particulars, which derogate not from that generality, though they be contrary: as for example, that God hath choſen the Iewes, and yet hath appointed divers of them to juſt deſtruction. Alſo he decreeth many things for a tyme, which afterward he chaungeth. Yet is he not therefore to be eſteemed changeable, but rather alwayes like himſelf: becauſe that the things which he hath decreed should be perpetuall (as,†Note theſe things. this covenant with Abraham and his ſeed) they remayne perpetuall: but the things which he hath decreed to be changed in their times (as we ſee the interchangeable & ſucceeding courſe of things every moment:) or to be abrogated, (as is come to paſſe with the legall ceremonies) they alſo at their certaine times are chaunged and abrogated.
Hitherto M. Beza. And whether the man with whom we hauehave to doe, did not obſerue thus much himſelf, may be doubted. Els vvhen here he citeth, Rom. 11, 11, 20, 23, 25, 26. vvhy should he ſtay there, and not cite alſo the next verſes, ver. 27, 28, 29. ſpecially ſeeing the terme (beloved) now attributed to the Iewes (on vvhichwhich here he inſiſteth) is not in any of the verſes vvhichwhich he alledgeth; but is uſed in ver. 28, vvhichwhich he omitteth. Which if he had but cited, and the Reader obſerved, he should hauehave found together with mention of the terme beloved, the ground alſo & reaſon thereof to be Gods election, and the covenant made with their Fathers, and that unchangeably. ver. 28, with 27, & 29. All which doe both manifeſt his shifts, and convince his erroneous aſſertions, concerning Iſraell.
Here alſo is to be obſerved, how ſpeaking of the Ievves novv to be beloved: beſides that he citeth not the verſe, where that terme is uſed, he alſo leaveth the phraſes of ſpeach uſed by the Apoſtle in the ſame verſe: vvhichwhich are theſe,†Rom. 11, 28. As concerning the Gospell, the Ievves are enemies (for which he hath, their preſent eſtate is curſed) for your ſake: but as touching the election, they are beloved for the fathers ſakes: For which he hath (omitting vvholly the terme of electiō) for the promiſe that they ſhal hereafter be graffed again into Chriſt. Whereas if he had kept the termes uſed by the Apoſtle in the ſame verſe, the matter vvould hauehave ben plainer againſt himſelf, touching the eternity & unchangeablenes of Gods election and covenant, on which we inſiſt. If he ſay, that Paul in the ſame chapter alſo uſeth the phraſe of graffing them againe: I denye it not. But he uſeth it not in this verſe now ſpoken off, where he sheweth how they are beloved, for the fathers ſakes, and ſo for the covenant, in regard of Gods election. Rom. 11, 28. And vvhere he ſpeaketh of their graffing in againe, it is in reſpect of their being broken off through their unbelief and diſobedience of the Goſpell. Rom. 11, 20.23. And this alſo, but of ſome of the braunches, not of the vvhole tree. Rom. 11, 16. Beſides that mans unbelief cannot make the faith of God to be of none effect. Rom. 3, 3, 4. 2 Tim. 2, 13.
And by this occaſion note here, how the ſame perſons (the Ievves) are enemies in one reſpect, & beloved in another reſpect: Enemies, in themſelues; beloved, of the Lord: Enemies, becauſe of their unbelief, and refuſall of the Goſpell; beloved becauſe of the election, and covenant of the Lord made vvith the Fathers and their ſeed. Rom. 11, 28. And conſequently, how good and needfull it is (as caſes require it) to conſider and ſpeak of the ſame perſons diverſely, in divers reſpects: As alſo, to put difference in the conſideration of the covenant, betvveen that which concerneth the Lord, on his part; and that vvhichwhich concerneth man, on theirs. Which when we doe (upon ſome occaſions) touching Iſraell, the church of Rome, or others in like ſort: hovv common then is it vvith theſe men to open the throat, & fil their mouths with odious exclamations. But let them henceforth be more carefull to lay their hand on their mouth, & to learne better, euen by this diſtinction and maner of ſpeach, which the Apoſtle hath†Rom. 11, 28. in this place: beſides infinite other the like throughout the Scriptures: vvhereof I hauehave giuen ſome inſtances”…ert. p. …4. otherwhere.
VntoUnto which I will here now alſo annex theſe: That the Ievves who for“2 Kin. 24 …, &c. Ier. 11. and 13 and 14. & 15, & 18, and 22 ch. &c. Dan. 9, 2.5. &c. their ſinnes and vvickednes were caried captiue to Babylon, in Iechoniahs time, are called good figges, and very good: in reſpect of Zedekiah and the other Ievves that remayned at Ieruſalem, called naughty figges, for whō greater punishment was reſerved. Ier. 24, 1, 2, 3, 5, &c. Alſo Zedechiah is Iechoniahs uncle, 2 Kin. 24, 17. and his ſonne, 1 Chro. 3, 16. and his brother, 2 Chron. 36, 10. in divers reſpects. The place of the holy city, is called profane, Ezec. 48, 15. and 42, 20. yet the name of the city is, The Lord is there, Ezech. 48, 35. and that place in other reſpect may be conſidered as a part of the holy oblation, Ezec. 48, 8 — 20. with 45, 1. &c. as Ieruſalem alſo is called the holy city, Neh. 11, 1, 8. Mat. 4, 5. and 27, 53. And the faithful city becometh an harlot; and yet is ſtill the daughter of Zion, the houſe of Iacob, the Church and people of God. Eſa. 1, 1, 21. with 10, 32. and 37, 22. Ier 2, 4, 13. and 5, 20, 21. Mic. 2, 5. and 3, 1, 9, 10. &c. And very many ſuch like every where in the Scripture may be obſerved.
And hitherto of Rom 11, 11, 20, 23, 25, 26. vvhichwhich he citeth: and of ver. 27, 28, 29. the citation of which verſes he omitteth: whereas they are ſpecially to be obſerved, for confirmation and aſſurance of the perpetuity & unchaungeablenes of the Lords covenant made vvith the Fathers, Abraham, Iſaac, Iacob, and their ſeed for ever.
Rom. 9.4Like things may be obſerved out of the other Scriptures here cited by him: as Rom. 9, 4. with vvhichwhich he should hauehave joyned alſo ver. 5. vvhere the Apoſtle shevveth, that to the Iewes apperteyne the adoption, covenants, promiſes, Eſa. 59.20 21. …Fathers, &c. And Eſa. 59, 20, 21. vvhere the Prophet teacheth, that the Lords covenant is with them, and their ſeed for ever. And Ezech. 34, 23 — 30. where the fruits of the Lords eternall covenant vvith his people are largely deſcribed euen*… 2…, 25. vvhen he shall hauehave punished them for their ſinnes, and …avenged the quarrell of his covenant upon them: Where alſo is ſpecially to be obſerved, how he is ſtill called the Lord then God, and they his people, ver. 30. which are the words of the covenant. And where moreover vve may learn to put difference between this phraſe, of the Lord being their God, and they his people (vvhichwhich is ſo, euen”Pſal. 89, 30— 34. & 106, 43, 44, 45. when and vvhiles the Lord doth viſit their iniquities with the rod) & betvveen their knovving of the Lord their God to be vvith them, and they to be his people, by the enjoying of his mercies and fruits of his favour, according to his adoption and eternal covenant. ver. 30. and 31. Like as there is difference, betvveene“Ezec. 2, 3. & 33, 7. Zac. 1, 1. & 2, 3, 4. a Prophets being among them, & between‡Eze. 2, 5. & 33, 33. Zach. 2, 9.11. their knowing of this, that a Prophet hath ben among thē. Finally note here, hovv this being the onelyonly place (of all thoſe that he alledgeth together) vvhere the title of Gods people (vvhereof he ſpeaketh) is aſcribed unto them: the Prophet in this place, ſpeaketh not ſimply or onelyonly of their being Gods people, but of their knowing (and finding by experience) that the Lord their God is vvith them, and that they are his people. Which being well obſerved, as I hauehave shevved here before, is the more againſt this man himſelf.
Like as alſo is the next and laſt place, which he citeth out of Hoſ. 3, 5.Hoſ. 3, 5. vvhere it is expreſſely ſaid, that vvhen the children of Iſrael (being put out of the land, and punished for their idolatrie and other ſinnes) ſhal hauehave fit many dayes without a king, &c. then afterward they ſhall returne, and ſeek the Lord their God (which are the vvords of the covenant) and David their king, and ſhall feare the Lord, and his goodnes in the latter dayes. By vvhichwhich it is evident that there is (all that time) no default on the Lords part, but that it is vvholly of themſelues, vvho in ſo long a time doe not returne and ſeek the Lord their God, and Chriſt their king, nor fear the Lord, and come to his goodneſſe all this while.
And vvhereas he ſpeaketh of this people being called beloved, in reſpect of their eſtate to come: he may ſee in the beginning of this chapter (but three or four verſes before that which he citeth) that this term of beloved, yea beloved of their friend and huſband, was aſcribed unto them by the Lord, vvhen Hoſeah prophecied, notwithſtanding their adulterous eſtate, being idolaters and apoſtates. The vvords are theſe, (vvhichwhich upon like occaſion hauehave ben treated off before.) Then ſaid the Lord unto me (ſaith Hoſeah,) Goe yet, louelove a woman (beloved of her †Or, huſband. as Ier. 3, 20.friend, yet an adultereſſe) according to the louelove of the Lord toward the children of Iſraell, who look to other Gods, and louelove flagons of vvine. Hoſ. 3, 1. Which Scripture (being vvell conſidered, and compared vvith the other Scriptures aforeſaid) doeth ſo evidently convince this mans erroneous aſſertions, and abuſe of Scriptures: as it may ſuffice for anſwer and refutation of all that he hath throughout his treatiſe about the matters aforeſaid.
And hitherto of theſe objections concerning the circumciſion & eſtate of Iſraell. Some other things moe of like ſort doth this man and others except hereabout: vvhichwhich I need not novv ſtand upon. By that vvhichwhich hath ben ſaid the diſcreet Reader wil find how to anſwer any other objections which they bring hereabout. And in the things aforeſaid, I hauehave vvritten more largely then I purpoſed: that ſo I might vvith one labour both more convince them, and better informe the Reader concerning theſe things. Yet there being another objection or tvvo that are much urged about this matter: I vvill novv alſo in particular annex ſomewhat further thereabout: and then (God vvilling) proceed to other matters, vvhichwhich are novv likewiſe much called in queſtion.