A Reply to a Pretended Christians Plea for the Church of Rome, Part 10
Of Circumcision in Israel.
THe reason why we repeat not the outward work of baptising with water againe, such as have been baptised in false churches; is the example of the Israelites: who after their falling from God and from the Church, and after the Lord had given them the “Jer. 3.bill of divorce, when they repented and turned to the Lord, were admitted to the Passover, without any new cutting or circumcising in the flesh: 2 Chron. 30. Ezr. 6. And because I denyed them in such estate to have true circumcision (which is the signe and seale of the righteousnes of faith, Rom. 4. 11.) mine opposite as his manner is, chargeth me with very erronious and ungodly assertions, and maketh a longsome discourse of the state of Israel, and of words and phrases used concerning them. And unto ten lines of mine, (in Animadv. pag. 70.) he giveth an answer of above 30. pages (in his Christian plea▪ pag. 65. to pag. 96.) to blinde his reader with many words. I wil briefly shew the insufficiencie of his answers.
And first, that Israel after they departed from the Lord, his Temple, altars, sacrificers, and church; and made new Temples, altars, sacrificers, signes and a new church of their own divising; that Israel I say, from that time was not a true church, I have before *p. 71. …shewed my reasons in handling the state of the church of Rome.
Mine opposites †Chr. … pag. 58.first colourable reason, is from such scriptures as stil name them the Lords people, and the Lord to be their God, and to remember the covenant of their fathers Abraham &c, 2 King. 9. 6. &c. and 13. 22. 23.
Answ. I have heretofore “Anim… p. 81.answered, that this Argument, They are called the Lords people, therfore they are his true church; is not to be granted. For 1. Things are named in scripture sometimes, as they have been before, though they be not so still: as Abigail is called the wife of Nabal, though he were then dead, and she maried to David, 1 Sam. 30. 5. Solomon was begotten of Uriahs wife, wheras she was then Davids, Mat. 1. 6. Jesus was in the house of Simon the Leper, Mat. 26. 6. so named, because he had been a Leper &c. 2. They were so called in respect of their profession, that they would be so estemed and named: though in deed they were without the true God, 2 Chron. 15. 3. as, O thou that art named the house of Jakob &c. Mic. 2. 7. 8. Thirdly, in respect of their calling unto him, and his covenant afterward, though for the present they were none of his: as, Jn that day, J wil marie thee (Jsrael) unto me for ever &c. Hos. 2. 18. 19. 20. 23. 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 an heathenish citie, Act. 18. 10. 1 Cor. 12. 2. And the Jewes to this day are Gods people, and beloved, not for their present state which is cursed, but for the promise that they shal hereafter be graffed againe into Christ, Rom. 11. 11. 20. 23. 25. 26. & 9. 4. with Esa. 59. 20. 21. Ezek. 34. 23.—30. Hos. 3. 5. Fourthly, *Animad pag. 93.in comparison with the Philistines and other heathens, they were called the people of the Lord; because they never renounced their God in name and professedly, but pretended the contrary. Fiftly, †Animad pag. 89.that God did not presently cast them off, in respect of calling them to repentance, and of their dwelling in the land, or as the scripture sayth (in 2 King. 14. 27.) of putting out the name of Israel from under heaven. For his covenant was to punish them by degrees (Levit. 26. 16. 18. 21. 24. 28. 33.) and at last if they repented not, to scatter them among the heathens, til their “Lev. 2… v. 41. 39. 4…uncircumcised harts should be humbled▪ and they rued their former syn▪ and then he would … his first covenant, and so receive them againe to grace in Christ. VntoUnto which I now add this sixt, that God called himself the God of Jsrael, and them his people, because of many among them that were in deed his; both such as yeilded not to Ieroboams idolatrie, but went to Ierusalem to sacrifice, 2 Chron. 11. 16. and seven thousand in Jsrael, which bowed not the knee to Baal, 1 King. 19. 18. and such also, as erring at first in simplicitie, were by the Prophets brought to repentance: though the general state of the land never repented, but went on in their syn, til the Lord cast them out of his sight, as is testified in 2 King. 17.
His *Chr. plea …g. 60.next chief ground is the comparison of Iudah, who likeweise for sook the Lord, and sometime became more corrupt then Israel: so that if Israel were not in trueth Gods people and church, then Iudah was not.
Answ. I have shewed how Israel might be called Gods people still: and why I judge them not to be Gods true Church. For Iudah, they changed not the constitution wherin they were set of God, made no new face of a Church, no new Temples, preists &c as did Israel. Therfore they did wickedly in the true Church, as often times greater impietie is committed in †1 Cor. 5. 1.the Church, then among the heathens: yet the state of the church & of the heathens may not be compared; though the punishmēt of such as transgress in the Church, and repent not, shal be worse then the heathens, Mat. 11. 20.—24. Secondly, the defection of Iudah was not generall like Israels, (though sometime the scriptures speak generally, when many are corrupted,) but even then when for their synns they were caried into Babylon, there was a godly company, compared to a basket of good figgs, Ier. 24. 2. 5. 6. 7. which had cried out for all the abominations, & were marked and reserved of God, Ezek. 9. 4. &c▪ Thirdly, the state of Iudah was often times reformed by many good Kings, as Iosiah, Ezekiah, Iehosaphat and others; the people brought to repentance, and the covenant renewed: but never so in Israel, by any king that there reigned, from their first apostasie, to the captivitie. 2 King. 17. Fourthly, for the wicked troupes in Iudah, that refused admonition, persecuted their brethren, killed the Prophets, mainteyned idolatrie; for which the godly left their synfull communion; I hold them not Gods true Church, or in his covenant of grace. Because the covenant was alwayes conditional, (if men repent and beleeve) as I have before proved, and mine opposite himself hath granted. This may suffice, to his often repeated reasons, which are deduced and varied from the groundes aforesayd.