Scripture mistaken the ground of Protestants and common plea of all new reformers against the ancient Catholicke religion of England : many texts quite mistaken by Nouelists are lay'd open and redressed in this treatis[e] by Iohn Spenser.

Answer.

There were two couuenants or pacts made betweene God and Abraham in this chapter. the first ver. 1.2.4.6.7; 8. which was of the fauour of God promised to Abraham and his seed. The second v. 9.10.11. &c. which was of Abrahams obedience and his childrēs towards God. whereto he obliged them in taking cir∣cumcision: now this second couuenant was a confirmation, signe or seale of the first on Abrahams part: and so though being consi∣dered absolutely in it selfe, it was a true and reall couuenant, yet in regard of the former couuenant it was a signe or scale as S. Paul calls it:* 1.1 and so it is called here both a couue∣nant, and a signe of the couuenant that is, of the first. as if one should make a couuenant with an other of inferiour note: first that he would fauour and patronize him in all things; and then that the other might shew his gratitude, and acceptation of this couue∣nant

on his part, he makes an other that once a yeare he should come and wayte on him at his table. This second couuenant would be as true reall a part of the couuenant or agreemēt between them, as the first; and yet would be a confirmation, ratification, signe or seale of the former. Now that this second was a true couuenant, is euident out of the words, for it is a true command, obligation, or iniunction of God accepted of by Abraham, which being done, God of his part obliged himselfe to stand to his former couuenant of shewing his grace and mercy vnto Abraham and his children. So that that which the objcctiō saies that the word couuenant is here taken for the signe of the couuenant: if it meanes thereby that it signifies not a true couuenant in it felfe which was a signe of a former couuenant, is farre ftom the truth. And though this solution be cleare and cannot be questioned, yet if one would stand meerely in the words cited, one might easely answer that the obligation of cir∣cumcision put here vppon Abraham and his children was a true couuenant, but the actuall performance and execution, that is, circumci∣sion in it selfe performed vppon the Israëlites was a signe of this obligatory couuenant. and so it is said. ver. 10. hoc est pactum meum &c. cir∣cumcidetur. this is my couuenant &c. euery mal child shall be circumcised, that it may be a signe of the

couuenant between me and you, that is, that the actuall circumcision may be a signe of this couuenant. So that neither is here the obligation to be circumcised, called a signe of the couuenant, nor circumcision called the couuenant as the opponent affirmes, not out of Scripture, but from the Protestant glosse or addition to it. And these answers which I haue giuen are clearly confirmed by S. Paul Rom. 4. v. 11. where speaking of Abraham he said: he tooke the signe of circumcision, the seale of the iustice of faith &c. that he might be the father of all beleeuers: where not the obligation ap∣pointed by Allmighty God to be circumcised, but circumcision it selfe is called the signe, and chiefly the signe or seale of his being the father of all beleeuers, which was the first couuenant here made with him.

Notes

• * 1.1

  Hebr. 4. v. 11.