A Reply to a Pretended Christians Plea for the Church of Rome, Part 12
Touching Ier. 3. 8.
GOD testifieth of adulterous Israel, J put her away, and gave her … bill of divorce, Ier. 3. 8. Then was she no longer his wife, nor he her husband: but the covenant of her spirituall mariage was disanulled even on Gods part also. Yet the Israelites kept circumcision the signe and seale of his covenant, but by usurpation, not by right: so it was in their abuse of it, no true signe or sacrament unto them.
To this he †Chr. plea pag. 68.answereth, that the Prophet sp…k… this in Josiahs dayes, at which time Jsrael was caried captive into Assyria. So this place is not to the point of the question, of their state from Ieroboams time, all the while they abode in the land.
Answ. First he takes it for granted, that by the bill of divorce is meant their putting out of the land: which though I should grant him (as I will not deny it, but leave it to further consideration,) yet it is to the question in hand touching their circumcision which they stil reteyned, and were upon repentance received to the Passover, without any new circumcising in the flesh, Ezr. 6. 21. and he himself *Chr. plea p. 27. 28.urgeth this very place of Ezr. 6. against the Anabaptists, to prove they need not baptise againe: the same by as good right, doe I urge against him. Yea and suppose that I erred in judging of their estate while they were in the land: yet this their estate after, is ynough to prove my cause; namely that Circumcision, and so baptisme usurped by false churches, or by them that are no church (as Israel now were †Esai. 7. 8.no people,) need not be repeated. Wheras he pleadeth if Rome be not the true church, & have not the true baptisme, we are to be baptised againe. Now that in Ezr. 6. was many yeres after Israels captivitie, or divorce; for it was after Iudahs captivitie, and returne after 70. yeres. When *Ezr. 1. 1. 2. &c.Gyrus, to whom the Lord God of heaven had given all the kingdomes of the earth, proclaimed the peoples returne throughout all his kingdome. At what time, as those that had been caried to Babylon, returned, Ezr. 2. to the number of 42. thowsand and moe: so after in Darius dayes Ezr. 6. when the children of Israel which were come out of captivitie, kept the Passover with joy, for that the Lord had turned the hart of the †…. 6. v. 22.King of Assyria unto them, all such as had separated themselves unto them, from the filthynes of the heathen of the land, to seek the Lord God of Israel, did eat with them: Ezr. 6. 21. So they of Israel that had been captived in Assyria, and returned to the Lord, were received without any new circumcising, as they were also before in Ezekias dayes, 2 Chron. 30. Which example being in the dayes of Ezra and *Ezr. 5. 1.other prophets, & written in the scriptures for †Rom. 15. 4.our instruction: is a sufficient ground for us now to doe the like, whom the Lord hath brought out of the Antichristian Babylon and Assyria, that we may eat the Lords supper, and injoy other his ordinances, without any new baptising with water.
The bill of divorce, he *Chr. plea …ag. 69.expoundeth to be the putting of them out of the land of Canaan, as out of the Lords house or presence; from Hos. 9. 3. 15. 17. 2 King. 13. 23. A woman divorced, is termed (hee sayth) one that is cast out, or thrust forth out of her husbands house, Ezek. 44. 22. Thus some think excommunicats to have a bill of divorce &c. and then also, they are not to be esteemed as put out of the covenant of the Lord, but from his house and family, til they repent. So as upon their repentance, they ought to be received againe into the Lords house, without any new baptising of them againe, which yet should be, if they had been put out of the covenant of the Lord. For baptisme is the signe of our entrance thereinto: &c.
Answ. By this it appeareth, he takes the bill of divorce, for no putting out of the covenant; but out of the house, out of the land of Canaan onelyonly. Which if it be so, then the mariage of Israel, was no taking into the covenant but into the land of Canaan. And this agreeth well with the Anabaptists, who hold that Israels covenant, was not the covenant of grace, but a carnal covenant & promise of the land of Canaan. It is knowen, that the bill of divorce, disannulleth the covenant of mariage, as appeareth in the Law in Deut. 24. First by the name C…rithuth that is Cutting-off, secondly by the lib…ty thereupon following, that she may marry another man; thirdly by the just cause therof which is whordome, Math. 19. 9. fourthly, by the consequent therof, that a man having so put away his wife for whordome, he also may without danger of adulterie marie an other woman; which cannot be unless the covenant of mariage be disanulled; Mat. 19. 5.—9. Fiftly it is confirmed by the copie of the bill of divorse used in the common wealth of Israel, as appeareth by their ancient records, in these words; *Thalmu… in Gittin ch. 9.Jn such a day of the week &c, J▪ N. the son of N. have voluntarily &c, dismissed & left and put away thee, even thee N. the daughter of N. &c. which hast been my wife heretofore, but now J dismiss thee, and leave thee, and put thee away, that thou mayst be free, and have power over thyne own soule, to goe away, to be maried to any man whom thou wilt &c. Sixtly, it is testified by the Apostle writing to the Israelites, the strangers scattred throughout Pontus, Galatia &c, 1 Pet. 1. 1. and saying to them. Which in time past were not a people, but are now the people of God: which had not obteyned merciemercy, but now have obteyned merciemercy, 1 Pet. 2. 10. Wherby it is evidently proved, that their divorce was from the Lord, and from being his people, or partakers of his merciemercy in Christ.
Now wheras he gathereth from Ezek. 44. 22. that a divorced woman is called Gerusha, that is Cast out, or thrust forth, which he expoundeth from her husbands house: he might have seen better in the Law of Moses, (to which the Prophet there hath reference) where the like commandement is given, in Levit. 21. 14. which a litle before, in vers. 7. is explained by God himself, Gerusha meishshah, that is, cast out or put away from her husband; according to which Law, and phrase, Israel was divorced and cast out, not onelyonly from the Lords house and land, but from the Lord himself. Moreover he might have seen, in Deut. 24. 1. the bill of divorce in the womans hand, and her sending out of her husbands house, to be distinct things, one folowing upon an other. Againe, a woman may of her self goe out of her husbands house, & play the whore in an other mans house, yet is she not therby divorced: as for example Michal Davids wife, was by her father Saul, adulterously given to Phalti, 1 Sam. 25. 44. so she was out of Davids house, and had an other husband in whose house she remayned: yet David that had not given her a divorce, required her as his wife, and she was taken by Abner from her second husband, 2 Sam. 3. 14. 15. 16. Wherfore the bill of divorce or of cutting off is not from the house onelyonly, but disanulleth quite the covenant of mariage; so as they cannot without a new mariage be reunited. And the Lord, (as if he purposely would prevent all such vaine pleas for Israel) useth in Ier. 3. 8. both the word put how away, and the word divorce, and this also in the forme plural, thus, and I gave unto her, the bill of her divorces (or, of her cuttings-off:) as if he would teach us, that whatsoever divorce or cutting off belonged to such an adulterous wife, he had given unto her; and so not from the land but from the Lord also she was divorced. As yet further appeareth by Hos. 2. 2. plead with your Mother, plead; for she is not my wife, neyther am I her husband; but if he had onelyonly put her out of the land, he was her husband stil, contrary to that which the Prophet teacheth. And contrary to the Apostle, who writing to the dispersed of Israel, which had not obteyned merciemercy, but now have obteyned merciemercy, 1 Pet. 2. 10. hath reference to that Prophet, who promised, I wil have merciemercy on her that had not obteyned merciemercy; and I wil say to them which were not my people, Thou art my people; and they shall say, thou art my God: Hos. 2. 23.
His applying this divorce to excommunication, is as strange. Excommunicates he wil have to be as put out of the house and church, but not out of the covenant. Wheras excommunicates are (by our Saviours doctrine) as heathens and publicans, Mat. 18. 17. and heathens are not in the covenant. Againe by Pauls doctrine, excommunication is the delivering to Satan, 1 Cor. 5. 5. 1 Tim. 1. 20. what that meaneth, we may learne by the contrary, in Act. 26. 17. 18. I send thee, to open their eyes, and to turn them from darknes to light, and from the power of Satan unto God, that they may receive forgivenes of synns &c. Wher the power of the Gospel is shewed, in turning men from Satan to God, wherupon they repenting and beleeving, receive forgivenes of synns: so on the contrary, when men syn, and joyn obstinacie with it, and wil not repent; they are by the power of Christ delivered from God unto Satan againe, that is, are of the world where Satan is prince; and in that estate, deprived of the promise of the forgivenes of their synns, til they turne againe unto the Lord.
Where he sayth, upon their repentance they may and ought to be received, it is true, so ought the Turks and heathens: for God as he never made absolute covenant but conditional; so he never gave absolute bill of divorce, but conditionall; for who so repenteth and beleeveth in Christ shalbe saved. And wheras he sayth, if they had been put out of the covenant of the Lord, they should be baptised againe: it is marvel how he could not see himself herein, to be a very Anabaptist, or that which is worse. For if a man be baptised in the true church, as was Simon Magus, and fall from the faith of Christ, to become a Iew, or a Turk, or a paynim; and for his obstinacle & blasphemie be justly excommunicated: this man he thinketh, doth continue stil in the covenant of grace; for he is but cast out of the church or house, not out of the covenant. Who ever heard such doctrine, that the covenant of grace should be continued to most wicked synners, excommunicated for turning to Iudaisme or Paganisme? Much lesser syn it were to err with the Anabaptists and baptise againe, then to hold such an heresie. If he hold it not, but would grant that such are out of the covenant: then he sayth, they should be baptised againe, when they returne; and so he that hath so busily set a snare to catch us in Anabaptistrie, is fallen himself into it, or into a worse.
Now to deliver our soules from both these extremities, we are to observe the difference between the reveiled covenant made with every particular visible church, and the unreveiled estate which is in Gods secret counsel touching all the members of the catholik church the company of those that are predestinated unto life: for many are out of the covenant reveiled, which yet are Gods elect. As the Ephesians whiles they were heathens, dead in synns, were to all mens judgment, without Christ, without God in the world, and strangers from the covenants of promise, Eph. 2. 1. 12. who after they were called to repentance and faith, were no more strangers and forreyners, but fellow-citizens with the Saincts, and of the houshold of God, Ephes. 2. 13.—19. in which estate they were in Gods counsel before, being chosen in Christ before the foundation of the world, Ephes. 1. 4. On the contrary many reprobates enter into the covenant of the church visible, and as Simon Magus, doe beleeve and are baptised, Act. 8. 13. they beleeve for a while, and in time of tentation, fall away, Luke 8. 13. Hereupon it cometh to pass, that the church not knowing certainly who are elect, and who not, but judging every tree by the fruits that appeare; receiveth into the covenant and baptiseth all that profess to repent and beleeve in Christ unfeynedly: yet afterward seing them to break the covenat and forsake Christ and wil not be reclaymed, casteth them out, and delivereth them to Satan: in which estate, they cannot be sayd to continue in the covenant, or in the state of salvatiō; though the election of some of them standeth sure with God. Who when he of his grace giveth them repentance, they are restored againe to the church; and then it appeareth that they fell for a time, but are raysed againe of God. And because when they were first baptised, they were not baptised into that particular church onelyonly, but are counted baptised into the catholike church, and into Christ, his death and burial, Rom. 6. 3. 4. therfore though they renew the covenant, yet their baptisme is not renewed; for then it is manifested to the judgment of man, that the seed of God (though for the time it was not seen) remayned in them, and therfore their syn was not unto death, 1 Joh. 3. 9. And this the Apostle teacheth us from God, saying. This is my covenant unto them, when J shall take away their synns. As concerning the Gospel, they are enemies for your sake: but as touching the election, they are beloved for the fathers. For the gifts and calling of God, are without repentance, Rom. 11. 27. 28. 29. Where we see, that while mens synns are not (by promise of God) taken away, they are not in his covenant, (as is confirmed also by Heb. 8. 10. 12.) And in that Gods gifts and calling (concerning his elect) are without repentance; they are to be restored into the covenant, when they turne unto the Lord, without any repeating of their outward baptisme.
Where he addeth this reason, For baptisme is the signe of our entrance into (the covenant) and the Lords seale of his so receiving and admitting of us: as circumcision was unto the Iewes; Though it may in some sense be admitted which he sayth: yet not as he intendeth and urgeth it. For first, Abraham was in the covenant of grace, and justified by faith in Christ, before he received circumcision, Gen. 15. 6. Rom. 4. 3. And after that, he received the signe of circumcision, a seale of the righteousnes of the faith which he had yet being uncircumcised, Genes. 17. Rom. 4. 10. 11. Secondly the children of Abraham were borne in the covenant, and holy, 1 Cor. 7. 14. Ezr. 9. 2. and borne unto the Lord, Ezek. 16. 20. but were not circumcised til the eight day, Levit. 12. and such infants as dyed before the eight day, died not out of the covenāt: not to speak of the women in Israel, which were in the covenant without circumcision in the flesh. Thirdly, Moses sayd to men women and children, ye stand this day all of you before the Lord your God, &c. that thou shouldst enter (or pass) into covenant with the Lord thy God; Dent. 29. 10. 11. 12. 13. Yet all which had been borne within 40. yeres before, were uncircumcised, and so continued till Moses was dead, Ios. 5. 2.—7. By all which it appeareth that men may otherweise enter into the Lords covenant, then by Circumcision, or by baptisme now come in sted therof. How much more then, if they have been baptised before, and fallen from the covenant; may they enter into it againe, without a new baptising with water? His other tautologies, I omitt: being before answered.
But he thinks to have help from Jer. 3. 12. 13. 14. where God calleth Israel to returne unto him, and he will not cause his anger to fall upon them; and sayth, Turne o backsliding children, for I am maried unto you; and I will take you one of a citie, and two of a familie and will bring you to Sion. Where amongst many observations, these are the chief, 1. That God dealt otherweise herein then a man doth with his wife whom he putteth away, and she become another mans; as he shewed in Jer. 3. 1. 2 That these words The Lord thy God, are words of the covenant, Genes. 17. 7. 3ly. That he sayth, J am maried unto you; which the best *Pseator Calvin &…writers expound to be the covenant of grace. 4. That he would take them one of a citie, and two of a familie, teaching that they should not stay one for an other; & though the body of the people should remaine obstinate, yet if a few returned he would receive them: which sheweth the stability and eternitie of his covenant, as Gen. 17. 7. which he performeth, if but a fewe be made partakers of that grace, as Rom. 11. 1.—5.
Answ. He erreth himself, and causeth to erre, in not observing the scope of this scripture; nor the conditions propounded: and in not distinguishing the times, past, present, and to come; nor the covenant of the Law, and the covenant of grace.
The scope of this scripture Jer. 3. 6. &c. is to shew 1. the transgressions of Israel and Iudah; under the covenant of the Law: 2. the punishments inflicted for the same; 3. and a promise of another covenant of grace which God would make with them in Christ. Israel played the harlot, Ier. 3. v. 6. God called her to repent, but she repented not, v. 7. then God put her away, and gave her a bill of divorces, v. 8. yet Iudah her sister, feared not but played the harlot also, and dissembled, so that Israel justified her self more then Iudah, v. 8. 9. 10. 11. Then God seing them bothe to be covenant breakers, promiseth of his grace, a new covenant to be made with them in Christ; which he proclaimeth first to Israel, if they repent, acknowledge their synns, and turne unto him, v. 12. 13. and so speaketh of his mariage with them, to weet with the remnant of them, one of a citie and two of a family, whom he would bring to Sion, v. 14. unto whom he would give faithfull pastours. v. 15. not as under the Law, and rudiments therof, for the most excellent signes therof, even the Ark of the covenant of the Lord, should not be remembred or visited any more, v. 16. But Ierusalem, the Lords throne (the Christian †Hebr. 12. 2. Rev. 4 2. &c.Church) should be for the Gentiles of all nations, v. 17. and for the Iewes, and for the Israelites walking togither, v. 18. Then sheweth he the signes and fruites of his grace in them, manifested by their calling upon God, as their Father in Christ, v. 19. their weeping and supplication for their former synns, v. 20. 21. the Lords promise of merciemercy to them that returne, and their acceptation of his merciemercy offred, v. 22. shewed by their humble confession of their synns, and just punishments, v. 23. 24. 25.
The same argument is in Jer. 31. both touching Israel & Iudah, where after many promises, he speaketh of a “v. 31. 32.new Covenant with Israel and Iudah, not like the covenant made with their fathers, when he brought them out of Egypt, which they brake, though the Lord was an husband unto them: but a covenant, that he would *v. 33. 34.write his Law in their harts, and forgive their iniquitie; which Paul expoundeth to be the new Covenant or Testament now confirmed by Christ, Heb. 8. 8. &c.
Now to apply these promises which concerned future times & graces in Christ, to that present time whē they were in their synns, unrepentant, unbeleeving, unforgiven; under the bill of divorce, and put away from the Lord: is quite to mysse of the mark which the prophet aymeth at. For though he speaketh to Israel as a body or corporation which continueth through many ages: yet not those persons then living, but their posteritie are meant▪ for they perished in their synns (save some few that turned to the Lord) but their after generations found merciemercy. Neyther can we deny (if we rightly observe th'Apostles doctrine in Rom. 11.) but those and the like promises made by the prophets, doe belong to the Iewes even at this day (though for the present they are without the covenant in their owne persons:) for when the †Rom. 11. v. 25. 26. 27. 28fulnesse of the Gentiles is come in, all Israel shalbe saved (sayth he) as it is written▪ There shall come out of Sion, the Deliverer, and shall turne away ungodlynes from Iakob. And this is my covenant unto them, when I shall take away their synns. As concerning the Gospel, they are enemies for your sakes, but as touching the election, beloved for the fathers.
The conditions propounded he observeth not, namely, *Ier. 3. 12.Return thou backsliding Israel, and J will not cause mine anger to fall upon you: †vers. 13.OnelyOnly acknowledge thine iniquitie &c. But pleadeth as if they in that rebellious estate, were still in their persons, in the covenant of grace visibly; though God, because they returned not, “vers. 7. 8.had given them the bill of divorce. Contrary to the gospell, which sayth, If we say that we have fellowship with (God), and walk in darknes; we lye, and doe not the trueth. If we confesse our synns, he is faithfull and just to forgive us &c. If we say, that we have not synned, we make him a lyar, and his word is not in us. 1. Ioh. 1. 6. 9. 10. Now this was Israels state, they walked in darknes, and synns; and *… King. 17. 16.left all the Commandements of the Lord their God, they would not turne from their evill wayes, nor *v. 13. 14.hear the Lords prophets, nor beleeve in the Lord their God; but v. 22. 23▪walked in all the synns of Ieroboam, they departed not from them, until the Lord removed Israel out of his sight. And if any of them after their dispersion, returned to the Lord, they were then received: so also were the Gentiles that turned to him, and so the Iewes at this day, that come unto Christ.
He distinguisheth not the times. For their mariage with the Lord, which he sayth the †P…s…ator▪ Calvin.best writers expound of the covenant of grace: if he referr it to the future time of Christ; is true; but then it will nothing help those unrepentant synners divorced from the Lord: for by the bill of divorce, the mariage is dissolved, as before is proved. If he referr it to former times, it agreeth not with the scope of the prophesie, as I shewed: but if that be granted him, then his best writers wil hardly prove it to meane the covenant of grace; for better then they, doe shew it to be the covenant of the Law, even Ieremie himself and Paul his expositor. For Ieremie in chap. 31. v. 32. useth the same word Baalti, J was maried to them: when he speaketh of the old covenant made when they came out of Egypt, which was the covenant of workes, not of grace; though they were then also in the covenant of grace, as they were in the faith of Christ. And Paul expoundeth that word Baalti, (according to the Greek version) J regarded them not, Heb. 8. 9. which is quite contrary to mine opposites purpose. But it is usual in the Prophets, to speak of things to come, as already doen; as Esaias prophesying of Christ sayth, Unto us a child is borne, Esai. 9. 6. who was not borne til many yeres after. And so here the Greek version (so much approved in the new Testament) expoundeth this word *Ier. 3. 14.Baalti, J am (or was) maried; futurely thus; For J wil rule over you; and wil take you one of a citie and two of a familie, and bring you into Sion: so it is a prophesie of a future mariage with Christ: and accordeth to the Apostles writing unto that people, saying, ye are an holy nation, a peculiar people, &c: which in time pass…, were not a people, but are now the people of God: which had not obteyned merciemercy, but now have obteyned merciemercy. 1 Pet. 2. 9. 10. When was the time that Israel were no people, nor obteyned merciemercy; unless when Lo-ammi, and Lo-ruhamah were borne, Hos. 1. 6. 9. and Ephraim was so broken, that it was not a people, Esai. 7. 8. Thus Peter testifying they were no people, (by which name Moses calleth the Gentiles when they were estranged from God, Deut. 32. 21.) and Paul saying that God regarded them not, or cared not for them, because of their breach of covenant, Heb. 8. 9. doe overthrow all my opposites plea for them, in their most synfull and unrepentant estate.
That which he sayth from Jer. 3. 1. that God dealt otherweise herein, then a man doth with his wife whom he putteth away &c: helpeth him not. First, he should say, then a man might doe with his wife, for it was syn for such a man to returne to his wife, it polluted the land, Jer. 3. 1. the reason wherof was, the man by unjust divorce, had caused his wife to be defiled, as the law closely teacheth, Deut. 24. 1.—4▪ which fault cannot be imputed to the Lord. Secondly, the Lord dealeth likeweise with the Gentiles, when they turne from their adulteries, he receiveth them according to his former covenant and spiritual mariage with Noe and his seed, Genes. 9. 9.—16. Esai. 54. 1. 4. 5. 9. 10. So the promise being conditional, benefited not them that would not returne unto him.
The last point, of the stablenes of Gods promise, though but a few are made partakers of it, Rom. 11. 1.—5. is true: and concerneth as well the Gentiles as the Iewes; for in all ages, God brought some of the Gentiles into his grace, as the whole historie of the scripture sheweth. Wherfore it is marvel how he could so *Chr. plea pag. 72.insist upon the promise made to the Iewes, & to their children in Act. 2. 39. wheras the promise of grace in Christ perteyned also to the Gentiles as is testified by all the Prophets: Deut. 32. 43. Psal. 117. Esa. 19. 24. 2…. & 49. 1. 6. Ezek. 4…. 22
And wheras next †Chr. plea pag. 73.he digresseth to speak of Iudah, and from Esa. 54. 4. compared with Ier. 51. 5. would shew how in one respect they were forsaken, and bare the reproch of widowhood, (to weet by their captivity in Babylon) and in an other respect, they were not forsaken as a widow of the Lord, who yet remembred his covenant to shew them merciemercy; he foloweth his own wisdom in expounding the scriptures, & regardeth not the wisdom of God who elswhere hath opened that prophesie, after a heavenly manner. The prophet Esaias in chapt. 53. foretold of Christ and of his suffrings; and in chap. 54. he prophesieth of the Christian church: and beginneth, *vers. 1.Sing joyfully ô barren (woman) thou that didst not beare for moe are the children of the desolate, then the children of the maried wife, sayth the Lord. This argument he goeth on to inlarge, shewing the former †vers. 4.shame and reproach, which this barren desolate woman had, for her widowhood; & the contrary comforts that she should receive from her “vers. 5.maker her husband the Lord of hosts. Here are two women intimated, one that hath an husband and children, an other barren, desolate and in widowhood: whose estates God would change, as Anna prophesied, The barren hath borne seven, and she that had many children is wexed feebl… ▪ 1 Sam. 2. 5. This barren woman, Paul interpreteth to be, Jerusalem which is above, the mother of all us Christians; For it is written (sayth he) Rejoyce thou barren &c. Gal. 4. 26. 27. the fruitful woman was the earthly Jerusalem, the church under the Law, (answerable to Agar the bondwoman,) in bondage with her children, vers 25. For the Iewes church was (in their legal policie) under the Law, as an husband: til being made dead to the Law, by the body of Christ, they were maried to an other, that they might bring forth fruit unto God, as the same Apostle teacheth, Rom. 7. 1. - 4. Now this heavenly Ierusalem consisteth as well of *Ephes. 2▪ Gal. 3. 28.Gentiles as of Iewes; and this woman bringeth forth children conceived by the immortal seed of the word, the gospel: wheras before the church under the Law, brought forth many Ismaels, children of Agar, servants, not free borne, to be cast out with their mother, Gal. 4. 30. Whether now is it safer to take this mans exposition of the earthly Ierusalem, the mother of the Iewes; or to folow the Apostle, expounding it of the high Ierusalem, the mother of us all? But it would require a volume, to goe through his many allegations out of the Prophets: where he worketh upon advantage of words and phrases, neglecting yea contrarying the mayn doctrines of the gospel, whiles he pleadeth for open obstinate and unrepentant idolaters, yea and such as were divorced from the Lord, that they continued notwithstanding in the covenant of grace in that estate.