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 mercie 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 fulnesse of the Gentiles is come in all Israel shal be 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 Return thou backsliding Israel and J will not cause mine anger to fall upon you Onely 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 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 left all the Commandements of the Lord their God they would not turne from their evill wayes nor hear the Lords prophets nor beleeve in the Lord their God but 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 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 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 mercie but now have obteyned mercie 1 Pet. 2. 9. 10. When was the time that Israel were no people nor obteyned mercie 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 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 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 mercie 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 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 shame and reproach which this
King and captaines 2. King 25. And he should so have applyed these Gentiles that tread down Gods holy ordinances touching his church and worship to the papists the Popes marked soldjers that have the number of his name and not to the Bishops and Preists onely For in the beasts armie there are not onely Kings and captaines which fight against Christ and Christians but all sorts of men both free and bond both smal and great which shal be slayn with the sword of Christ which proceedeth out of his mouth and all the fowles shal be fylled with their fleshes Rev. 19. 17. 18. 21. So not the popish hierarchie alone but all other of their idolatrous religion are the Gentiles in Rev. 11. whom the holy Ghost measureth not amongst his people but casteth out as profane treaders down of his holy things though mine opposite measureth them as Gods true church and in his covenant yet counteth their pastors which are as faithfull and holy as they to be wicked Gentiles So the Beast which killeth Gods witnesses Rev. 11. 7. he expoundeth the Antichristian hierarchie Locusts which are but the heads hornes and cheif members of the Beast For as in Dan. 7. the Lion is the kingdom of Babel both princes and subjects and the Beare the kingdom of the Persians and so all the rest as is there expounded in v. 23. the fourth Beast shal be the fourth kingdom upon earth and the ten hornes out of that Beast or kingdom are sayd to be ten kings v. 24. so the Beast in Rev. 13. is meant of a whole kingdom and not of governours onely And the scripture plainly ynough clâ—areth this saying And they of the people and kinreds and tongues nations shal see their dead bodies c and shal not suffer their dead bodies to be put in graves and they that dwel upon the earth shal rejoyce over them and make merry c. Rev. 11. 9. 10. So not the hierarchie onely but popish multitudes also doe belong to this beast and kingdome that murdereth the witnesses of Christ. And here note how mine Opposite himself is driven to confesse that the Church of God and the Beast doe in deed differ much the one from the other but the Church of Rome both hierarchie and people are the Beast as before is prooved therfore the Church of God and the church of Rome doe in deed differ much the one from other and mine adversarie granteth that which overthroweth his own plea. This wil yet further appeare by this that foloweth Whiles the holy citie lieth ruinous troden under foot by the Antichristian Gentiles which keep it from being reedified and measured so long a time 1260. yeres there is an other great citie which spiritually is called Sodom and Egypt where also our Lord was crucified Rev. 11. 8. even Babylon the great the mother of fornications and abominations of the earth Rev. 17. 5. which lyeth not ruinous but is stately built dekt and garnished glorifying her self and living diliciously which saith in her hâ—rt I sit 〈◊〉 Queene and aâ—no widow and shal see no sorow and this is the great Citie Rome which in th'Apostle Iohns time reigned over the kings of the earth Rev. 17. 18. but after that became a Christian citie or politie but soon forsook Christ and were Christians in name being in deed Gentiles and a Catholik church sitting and reigning over peoples and multitudes and nations and tongues Rev. 17. 1â— Which albeit myne opposite before laboured to make it differ from the Church of Rome yet I also before took away his reasons And here himself yeildeth so much as wil overthrow him For Note here sayth he that by the great Citie is meant not onely the citie it self c. for as one wel writeth the citie is not onely the Town or peece of ground conteyned within the compâ—sse of the walls therof togither with the Citizens and inhabitants having order and goverment c. but also the whole jurisdiction and goverment of the cite in all places perteyning therto So the streets of this citie reach farr even to all places under the jurisdiction therof and comprehend sundry peoples and kinreds and tongues and nations as here is sayd Wherupon it is fitly compared to the great citie Babylon c. Where yet observe further that the church of Rome being fallen into deep Apostasie and having the man of syn sitting therin as God who hath the citie for his throne the things that are spoken of this citie are also applied to the apostatle estate of that church of Rome and the other churches that are under the jurisdiction of the prelacie of that Sea whersoever and of whatsoever people kinred tongue on nation they be Which application therof J doe also acknowledge as it is observed by and according to the word of God Rev. 11. 8. with Esai 1. 10. Ier. 23. 14. Ezek. 16. 2 -46 Rev. 14. 8. and 17. and 18. c. with Esai 21. 9. and 48. 20. Jer. 50. and 51. 1 -45 Ezek. 16. 2 -35 and c. 23. Ziaoh 2. 6. 7. Thus farr he yeildeth Wherupon it is evident to all that will see how this great citie the glorious church of Rome that killeth Gods witnesses in it is a farr different thing from the holy Citie which that church treadeth down and keepeth from being reedified as the Babylonians having ruinated Ierusalem kept it from being built againe during their reigne So then his comparing of Rev. 11. 8. with Esai 1. 10. and Ier. 23. 14. seemeth to be an unequal match by which he would make the church of Rome as truly Gods as Ierusalem and the Temple were Gods in Esaias time and Ieremies when wicked Iewes likened to Sodomites and Gomorrheans worshiped in them For 1. Ierusalem then was standing here it is tuined and lyeth unbuilt unmeasured cast out from all measuring by the reed of Gods word 2. Sodom and Babylon are never in scripture called the holy citie as Ierusalem is yet here he would have that which God nameth Sodom Egypt Babylon to be in deed Ierusalem 3. Neither Esaie nor Ieremy doe call the holy Citie Sodom or Gomorrha but the wicked people in that holy citie Which may fall out in the truest church on earth that there may as slagitious persons be in it as any in Sodom So in the church of Christ and his Apostles there was Iudas a Divil But Antichrists citie hath no other name then Sodom Egypt Babylon and Rome by whose power and politie Christ was crucified and this name is given it spiritually that is in spirit and trueth as being no way inferiour but beyond them rather in all impietie cloked with hypocrisie In deed Bellarmine pleading for the Pope contendeth against Hierom that Jerusalem might be called Sodom and citeth this very text Esai 1. 10. ye Princes of Sodom but Mr Iunius on whom mine opposite so much relyeth as wee shall see anone answereth
church estate was dissolved their Temple and holy citie burned when Babylon and Bels temple in it flourished and was garnished with the holy vessels stollen out of Gods temple The Lord had swallowed up all the habitations of Jakob swallowed up Jsrael and all her pallaces destroyed his places of assemblie caused the solemne feasts and Sabbathes to be forgotten in Sion cast off his Altar abhorred his sanctuarie Mount Sion was desolate and the foxes walked upon it But was Babylon which thus abused Gods people and burned his Temple Gods church If not how should the Church of Rome which now is Babylon the mother of harlots and abominations of the earth which is drunken with the blood of the Saincts how should she be Gods church people or Temple 3. Had not that people also polluted the Temple of the Lord and fallen into notorious idolatrie c. for which they were given by the Lord into the hands of the Babylonians and were they not stil the Lords church and people c. Answ. They were some of them as before is shewed And so Christians having polluted Gods temple of Christianitie and fallen into idolatries and heresies were given over of the Lord some into the hands of the Turk as Israel into the hands of Assur some into the hands of the Pope as Iudah into Babel And such Israelites as embraced the religiō of the Assyrians Babylonians ceased to be Gods people actually til they repented others that resisted evil and kept the trueth as Daniel and his brethren were Gods holy people So all in Rome and Turkie that abide in the truth refusing their abominations are Gods holy people the rest that have received Maometisme and Antichristianisme are not Gods people actually albeit many of them are Gods elect and shal so be manifested when they come out from them But mine opposite changeth the state of the question turning it from Babylon it self to Israel Gods people in Babylon and so from the Church of Rome now Babylon to the faithful witnesses of Christ therin of whom none make doubt 4. Js there not difference to be put between the people of God in Babylon and Babylon it self c. Answ. Yes which whiles it is not held unto we are dallied with The controversie is about the church of Rome it self which is Babylon the reasons given are for Gods people open or secret in that Babylon Who seeth not the deceyt For God hath had his people in Rome not onely when it was Antichristian but when it was heathen and multitudes have been killed for Christ therin in both estates This justifieth not but condemneth Rome the murderer of the Saincts Obj. To make this matter yet more plaine observe Zach. 2. 6. 7. Ho ho come forth c. Deliver thyself ô Sion that dwellest with the daughter of Babylon This plainly sheweth that Sion is in Babylon not mount Sion it self c. but the people of God that perteyned to Sion among whom when God set his Temple he sayd withall I wil dwell in the midst of you shewing that the Temple was a token of his presence among them a band of the holy and mutual conjunction that was between God and them whether they were bound to come for to worship God and to bring their sacrifices Answ. In deed this maketh the matter more plaine For 1. here he grāteth the Temple to have been a token of Gods presence among his people but when so I applied it in expounding 2. Thes. 2. he resisted me and would have it there to be the people the church 2. This temple the token of Gods presence and band of his communion with his people God had forsaken For his people synning in it by their idols Ezek. 8. God in wrath sent destroyers upon them Ezek. 9 But before destruction he marked his people on the forehead that cried out for all the abominations Which being doen he slayed to destruction all others not marked both old and yong and began at his sanctuarie Then scattred he coales of fyre over the citie removed his glorie the signe of his presence out of his Temple and from the middest of the citie to signifie his departure from amongst them Then came the king of Babylon Gods servant to execute his wrath and performed the vision in burning both Temple and citie and carying the people thence into Babylon So Moses prophesie was fulfylled Levit. 26. 31. 36. Then both such godly ones as had not been polluted with the abominations in Ierusalem and had been marked of God for his such synners also as by their afflictions were brought to repentance and confessed their iniquitie and the iniquitie of their fathers and had their uncircumcised harts humbled and turned unto him with all their hart and with all their soule he mercifully respected them remembred his covenant towards them The rest perished in their synns being given over in just judgment whiles they were in that dispersion to serve other goods wood and stone though yet by his prophets God warned them not to doe it Ier. 10. So the Lord set the signe of his gracious presence in the Christian church Rev. 4. but they soon defiled it by their idolatries heresies for which they were chastised Rev. 6. Wherfore God in justice ready to bring further plagues marketh and sealeth on the foreheads such as were his Rev. 7. then his judgments came forth in greater measure Rev. 8. by a beast or kingdom whose chief seat should be in Babylon that is Rome he suffered the Saincts to be overcome and gave him power over all kinreds and tongues and nations that such as had not their names written in the book of life should worship him and be damned for ever In which Babylon or Popish church the Lord hath notwithstanding his open witnesses that withstand their abominations unto the death and many moe of his elect whom he calleth out in his time from that whorish church and these are the people of God that perteyn to mount Sion and wil no more justifie the state of the church of Rome at this day then Gods lost sheep of Israel justified Babylon of old Obj. Note here 1. That the people of God pollute his temple become apostates and idolaters and are captived in Babylon Answ. But note withall that they have their temple of God and holy citie consumed with fyre and are caried out of their holy land into an other synfull nation as before is shewed 2. That thus now Sion is in Babylon and consequently the Temple of God so to speak the people of G. the church of G. is in Babylon Ans. So to speak But the speech is unproper and God no where speaketh so The visible Temple was burnt and they had none with them in Babylon but Bels temple none of the Lords The lost sheep the people of God perteyning to mount
can be transformed as the ministers of righteousnes 2 Cor. 11. 14. 15. is it such a marvel that he should transforme his temple and church into the Temple of God and church of Christ and yet as he is a Divil stil notwithstanding his transformation so his Temple coÌ„tinueth stil the Temple of the Divil and church of Antichrist how ever they are disguised with other names and habits And to help a litle to the discerning of both these opposite mysteries of pietie and impietie wee are to know that Christs Kingdome beginneth in the kingdome of Satan and is perfected in the Kingdome of God and Antichrists kingdome beginneth in the kingdome of God and is perfected in the kingdome of Satan For the god of this world having blinded the eyes of infidels who are dead in synns and walk according to the prince of the power of the aier Christ by his Ministers sent into the world and by his word of trueth the gospel causeth light to arise unto them openeth their eyes and turneth them from darknes to light and from the power of Satan vnto God that they may receive forgivenes of synns and inheritance among them which are sanctified by faith that is in him and thus God delivereth them from the power of darknes and translateth them into the kingdome of his beloved son Then cometh Satan by Antichrists which are his ministers privily crept into the church and by the word of lying which is Antichrists gospel he darkneth the mindes of them that have not received the love of the trueth and turneth them back againe from God and by damnable heresies privily brought in draweth them even to deny the Lord that bought them and so bring upon themselves swift destruction Then doe they goe out from the church blaspheme the way of trueth and togither with the Beast doe warr against Christ whom yet in name and pretense they would seem to honour and serve so accomplishing the mysterie of their iniquitie unto assured damnation if they turne not againe unto God This thing not being observed how Christ beginneth in the world and draweth men out of it into his church and Antichrist beginneth in the church draweth men out of it into the world againe as the Dragons taile draweth the starrs of heaven â—â—fteth them to the earth Rev. 12. 4. mine opposite thought it absurditie and contradiction in me for writing thus When th Apostle therfore telleth us that Antichrist sitteth as God in the Temple of God it is to be vnderstood first of their invading and destroying of Gods church and people as the heathens of old dealt with Jerusalem and dwellers therin secondly of their owne vayne ostentation whiles they will have it called the Christian catholik church and th Pope the head of the same Vpon this he thus inveigheth What have we here Doth himself now by the Temple of God vnderstand Gods church and people yea such as was answerable to Ierusalem and the dwellers therin of old why then hath he so eagerly oppugned us hereabout c. Answ. I oppugne the present church of Rome which Antichrist destroyeth not but buildeth and adorneth as an alluring harlot the Christian church which was in Rome of old that hath he invaded and destroyed long since for they then were Saints such as he hateth these now are worshipers of him and of idols Divils and are an habitation of Divils So there is as much difference between the church of Rome now and the church then as between the Bishop of Rome now the Bishops then they were Christs ministers this now is Antichrist as mine opposite himself confesseth And what cause hath he to insult as if he had got the victorie Let wise men judge But he proceedeth Obj. Where can he shew in the scriptures that sitting is put for invading or destroying c. Otherwhere stil he teatheth that by sitting is meant abiding continuing dwelling c. What if I cannot prove that sitting is put for invading or destroying if I prove my assertion by other words of the text shall it not suffice The words Eiston Naon into the Temple may imply by a figure his invading and the person that invadeth being an enemy a theef a wolf implyeth his destroying for our Saviour sayth The theef cometh not but for to steale and to kill and to destroy 1 Joh. 10. 10. The scripture often wanteth words easy to be understood so here Paul sayth of Antichrist that he having entred into the Temple of God sitteth as God And if they regard not my exposition they shall have his on whom they so much rely Mr. Iunius I mean who so explaineth it saying The testimonie of signe is this that Invading the temple of God he shal sit as God Jun. Animad vers in Bellarm. Controv. 3. l. 3. c. 14. not 18. But what if I confirme it by the word sitting which he thought so unlikely In Esai 14. 13. the Prophet upbraideth the king of Babylon thus Thou hast sayd in thine hart J wil ascend into heaven c. J wil sit also in the mount of the congregation in the sides of the North meaning mount Sion where Gods temple was But this is meant of Nebuchadnezars invading of Ierusalem to spoile the same as the historie sheweth 2 King 25. and in him Antichrists tyrannie against the church was lively figured As for sitting to mean continuing though it doth so often times yet not alwayes Christ sate upon the mount of Olives Mat. 24. 3. the disciples sate in the house Act. 2. 2. yet dwelt they not or continued long there And when the Babylonian invaded mount Sion to sit there he continued not there but having spoiled the citie burned the Temple and captived the people he returned into Babylon 2 King 25. so Antichrist spoiling Christian churches returneth to his whore of Babylon his proper habitation which he wickedly boasteth to be the Sion Temple and church of God Wheras mine opposite expounded the Temple of God to be the church and shewed not whether he meant a church particular or general and catholik I sayd for a particular church it wil not agree with the prophesies of Antichrist whose citie or church is so great as peoples kinreds tongues nations doe dwell in the streets therof Rev. 11. 8. 9. He gainsayeth me thus First Still he calls that Antichrists church which th' Apostle calleth the Temple of God Answ. It is his own interpretation that the Temple meaneth the church and that he that sitteth in it is Antichrist and sitting he wil have to be continuing and why may not I call that church wherin Antichrist sitteth continually as God Antichrists church yea though it were indeed Gods church as he supposeth Seing the citie wherin Christ did but dwell was called his owne citie Mat. 9. 1. And that which God sayth in my house and in my kingdom 1 Chron.
8. is clearly signified so that the Sun wherwith the church had been clothed was become black the Moon bloody the starrs the ministers fallen from heaven to earth and the heaven it self departed as a scroll tolled togither and God for the synns of Christians as of the Iewes of old had delivered this rebellious people into the hands of the spiritual Babylon â—â—e synagogue of Antichrist a Beast or kingdom blasphemous idolatrous filthy in life and hating the Saincts as Sodom Egypt and Rome when it was heathenish then God in wrath remembring mercie to a remnant the election of his grace began againe to reedify his church And to signify this Iohn had in vision a measuring reed given him to measure the Temple Altar and worshipers but not the Court or Citie as yet because he would renew his church by degrees Afterward he saw the Citie gates wall therof measured also when the church should fully be restored This reed which was of gold signifieth the word of God or scriptures wherby all doctrines ordinances churches and peoples are to be measured tried and discerned whether they be the building of God or no. For God by his word directed Moses to make the Tabernacle and all the appurtenances according to the patterne shewed him in the mount Exod. 25. 40. Heb. 8. 5. and so they were made Exod 39. 42. 43. Solomon likeweise had the patterne of the Temple and of the Courts chambers treasures c the weight of gold for the Candlesticks tables bowles cups c as the Lord had made David understand in writing by his hand upon him even all the works of that patterne 1 Chron. 28. 11. 19. So then the commandment to measure with the reed the Temple Altar and worshipers Rev. 11. 1. signified such a renewing of Christianitie and professors of it as should be according to Gods word when they are measured and tried therby of such as have the Apostle Iohns spirit But the Court Citie and Gentiles treading down the same were to be cast out and not measured to signify that the holy doctrines and ordinances of the gospel abused and troden down by the Antichristian gentiles can endure no measure or trial of Gods word but are to be rejected as profane in their synfull abuse of them Because as the Gentiles of old changed the trueth of God into a lye Rev. 1. 〈◊〉 and when they knew God they glorified him not as God but became vaine in their imaginations and changed the glory of the incorruptible God into images Rom. 1. 21. 23. therfore though they reteyned after their profane manner many of Gods divine ordinances taught them from Noe yet no Prophet or man of God ever measured their Temples altars sacrifices Preists or people but cast them out as wicked so the Gentiles the Antichristians now having likeweise changed the trueth of God into a lye and whiles they profess Christ in word doe in deed deny him albeit they tread down and sacrilegiously profane the holy things of God his doctrines and ordinances of faith worship church c yet are they to be cast out and left unmeasured being such as will indure no trial by the word of God How then doeth mine opposite seek in vaine to measure the church of Rome and to prove her Gods true church though corrupted and to be under his covenant of grace when God here expressly biddeth them to be left unmeasured How is it that he pleadeth for a reformation onely and will have no new building or plantation when Sodom and Babylon must be reformed with fyre that is utterly destroyed as in the types of old so in the thing typed at this day as it is written she shal be utterly burnt with syre for strong is the Lord God who judgeth her Rev. 18. 8. We finde in the type how after the Babylonians had burned the Temple when the Iewes returned out of captivitie they layd againe the foundation of the Temple of the Lord and then builded it Ezr. 3. 6. 10. 11. We find also in the Gospel that Antichrist should destroy the Temple even to the foundation which is Christ 1 Ioh. 2. 22. 1 Cor. 3. 11. And in Rev. 11. there is measuring as for a new building yet now we shall have by these pleaders Babylon reformed and no new Temple built or Ierusalem reedified If any like to apply this foresayd measuring of the Temple Revel 11. to the defection of the church rather then to the reedifying of it I wil not strive here about neyther wil it if so it be understood any thing help the present state of the church of Rome about which our controversie here is By this which hath been sayd I leave it to the judgment of men of understanding whether it be more fit to apply these Gentiles to the wicked Iewes which whiles the true Temple courts and citie stood did in hypocrisie abuse Gods holy ordinances Esa. 1. as mine opposite doth apply them or to the Gentiles of whom the Psalmist complaineth that they had come into Gods inheritance defiled the Temple layd Ierusalem on heapes that is ruinous as Mica 3. 12. killed Gods servants and left them unburied as here in Rev. 11. 8. 9. the dead bodies of Gods witnesses are not suffred to be put in graves that had devoured Iakob and layd wast his dwelling place for the former iniquities of Israel Seing that in Esaias dayes there was no measuring for the new building of the Temple as was after the captivitie of Babylon then and in this place nor casting out of the court and giving of the citie to be troden down of the Gentiles for many yeres as Iudah was given into the hand of the King of Babylon when God forsook his house and left his heritage to be destroyed and troden under foot seventie yeres But as of the destruction of the earthly Ierusalem by the heathen Romans Christ sayd Ierusalem shal be troden down of the Gentiles that is ruined not suffred to be built againe until the times of the Gentiles be fulfylled Luke 21. 24. so of the ruine wast of this spirituall Ierusalem by the Antichristian Romans he sayth it is given to the Gentiles and the holy Citie shall they tread down 42. monethes after which time Iohn seeth the heavenly Ierusalem measured that is builded againe Rev. 21. 15. 17. But whether we understand it to have reference to former wicked Iewes called hethens for their hethenish manners or to the Babylonian Gentiles yet hath mine opposite no reason or colour of reason to restreyn it to the governours onely as he doth to the Pope and his hierarchie For they that trode in the Lords courts Esai 1. were the people as well as the Preists and princes the people of Gomorrha as well as the princes of Sodom Esai 1. 10. and they that ruined Ierusalem were the Babylonian soldjers as wel as the
of 40. yeeres in the wildernes were uncircumcised till Iosuahs reigne Jos. 5. 2. 6. yet with them in that estate Moses renewed the covenant to bee the Lords people and that hee would bee their God as he had sworn to their fathers Deut. 29. 10. 13. And whereas mine opposite boldly affirmeth that all the writers in the world prove no such matter viz. touching Gods ordinances given to the heathens the sonns of Noe for signes of salvation it will appeare otherweise even by the greatest enemies of the heatheÌ„s the Iewes themselves Who though they gloried in circumcision and the Lawes given by Moses yet thus they write Jt is lawful for an heathen to offer burnt offrings unto God in every place and he himselfe may offer in an high place which he hath builded But it is not lawful for an Jsraelite to help him c. for behold we are forbidden to offer without the Sanctuarie Levit. 17. And it is lawful to teach them and to learn them how they should offer to the name of the blessed God Maimony in Misn. treat of Offring sacrifices chap. 19. s. 16. Thus by the Hebrewes testimony the Gentiles might lawfully use sacrificing in their own lands on their altars c. and the Iewes might instruct them to doe it aright though they themselves might not doe it with them being restreyned of God And as for the state of grace and salvation with God they also say Whosoever receiveth the seven commandements given to the sonns of Noe of which I have spoken elsewhere and whereof circumcision was none and doth them he is of the saincts of the nations of the world and he hath a portion in the world to come that is in eternall life if he receive them and doe them because the holy blessed God hath commanded them c. Maimony in Misn. treat of Kings chapt 8. s. 11. Thus mine opposite needed not to have made it so strange what I wrote of the state of the Gentiles nor have called it an idle flourish had he duly weighed their estate as Gods word and humane writers bear witnes of it But this indeed is admirable sayth he that he should account the heathens superstitions to bee Gods ordinances and yet esteem the circumcision and other ordinances of God had in Israel to be lying and deceitful signes c. Besides in all his bead-roule of Writers there is no mention at all of circumcision whereabout our question is c. Answ. 1. I called both the one and the other the ordinances of God in respect of their divine institution The other nations that fell from God and the Israelites that fell from God I count them all abusers of Gods ordinances which were not in their use of them true signes and seales of eternall life unto them but false and deceitfull Thus I match them alike without respect of persons as I am taught by the Apostle Rom. 2. 9. 10. 11. 12. The heathens superstitions if he mean things of their own devising I never esteemed Gods ordinances at all no nor Romes superstitions at this day 2 That circumcision is not in the bead-roule as he calleth it hee need not marvell seeing it was not commanded the heathens as before I have shewed It seemeth hee had a speciall fansie to circumcision above all other Gods ordinances otherwise why might not he think that it might be prophaned as much as any other There was no more holines in it then in the sacrifices And the Apostle sayth Jf thou be a breaker of the Law thy circumcision is made uncircumcision Rom. 2. 25. what then will it availe that Israel had circumcision when they broke the Law yea were without the true God and without Law 2. Chron. 15. 3. and sacrificed to Divils Deut. 32. 17. 2. Chron. 11. 15. Finally here he seeketh for circumcision where it was not to be found but within three leâ—es after in my book I instanced some among the nations circumcised even by his owne confession and there he hath passed it over without answer as if he had not seen it Such intreatie and worse I bear at his hand with patience Let me here adde the testimony of a learned man Mr. Calvin in his Sermon against idolatrie upon Psal. 16. 4. hath these words There are diverse which at this day use another starting hole for confessing that it is a detestable thing to mingle themselves with the idolatries of the Paynims they wil not that this extend it self to the superstitions of the papacie as though all the impieties of the Paynims had not been the corruptions of the true service of God From whence I pray you drew the Paynims all their ceremonies but from the holy Fathers The mischief was that they corrupted that which was wel instituted of God And yet al the abominations that were in the world had this goodly cloke of the name of God and of Religion but this made them not therefore justifiable neither might the faithful communicate with them Of Mr. Iunius iudgement for the church of Rome IN my brief answer to the things which mine opposite alleged from Mr. Iunius whose treatise they have printed the second time he taxeth me for omitting many clauses in that work But I then and still doe hold it ynough to take away the mayn grounds which being doen the other of lesser moment will be also found insufficient I shewed by the scriptures the Church of Rome now to bee an other and not that church which was in Pauls time therefore no just proportion to be between them In sted of disproving that which I shewed he after his manner asketh a question Whether J think these the Man of syn with his worshipers come in the place of the ancient true Church be the Temple of God the people of God under the covenant of God having the baptisme of God c. or whether there be no such there at all though corrupted and abused Answ. I have often told him and proved by Gods word that this present church of Rome is not Gods true Temple or people under his covenant having his baptisme but a false church arisen since vainly pretending the church covenant and baptisme of Christ. Seeing Gods word moveth them not let it be lawfull for me to oppose mans authority to mans D. Whitakers answering Bellarmine sayth This church succeedeth the Apostles indeed but as a den of theeves doth the house of God and as an harlot doth the faithful citie Jt reteineth the chests and coffers wherein of old the tresure was as Chrysostom elsewhere writeth but hath lost the treasure it selfe Jt is no more Bethel the house of God but Bethaven that is the house of vanitie or lies Yea Mr. Iunius himself hath thus well written of it The Church of Christ is sayd to fight against the Pseudo-christian or falsely called christian church over the which Antichrist ruleth Also when Bellarmine citeth Tertullian marveilously praising Rome Iunius
is Christs true Church because it is the Temple of God 2. Thess. 2. D. Whitakers giveth sundry answers the two first are these 1. Jt may be called the church wherein Antichrist sitteth because it was the true church of Christ before not because now it is c. So Esaias sayth the faithful citie was become an harlot Esa. 1. 21. where he calleth Jerusalem the faithful citie because it had been faithful before so we say the Temple of God is the seat of Antichrist that is that which of old was the Temple of God 2. The Church of Rome taketh to it selfe the name title of the true Church and in the opinion of our adversartes it is the true Church 〈◊〉 was a monstrous thing of old 〈◊〉 deny this neither was it denyed but of a very few who straight way when they were knowen were killed notwithstanding it was not the true Church but the whore of Babylon c. These answeres when I gave mine opposite could by no meanes endure at my hand The same author sayth a litle before Now let us see whether the Bishop of Rome hath departed from Christ and from the faith so that the church of Rome now reteyneth not the form of the Apostles doctrine Surely that is evident by all the heads of doctrine which are in controversie between us and them That Church succeedeth the Apostles in deed but so as a den of theeves doe the house of God and as an harlot doth the faithful citie c. And after But the Pope sayth Billarmine honoreth one true God the Father Son and holy Ghost J answer hee honoureth him not but blasphemeth him He doth I confess as Atheists are wont to do which wil not openly deny God but in hart and workes they deny him so the Pope figneth and preclaimeth that he honoureth the trinity but in deed he carâ—h not for him For he that honoureth not the Son honoureth not the Father of the holy Ghost but the Pope honoureth not the Son for he corrupteth his doctrine c. Againe touching that particular before handled whether by Babylon in Rev. 17. be meant the Citie or the Church of Rome Mr. Whitakers sayth Whereas the adversary affirmeth that it is not the Church of Rome whloâ—â— is called Babylon but the citie such as it was under the Emperours it is false For it is certain that Rome is by Iohn in the Revelation called Babylon because of that Church which should be at Rome For mention is made there of the false Prophet as also of the Whore which by her allurements should bewitch the whole world These things cannot be understood but of the Church and are necessarily to be referred unto Antichrist Mr. Brightman in his book of the Revelation expoundeth the Gentiles in Rev. 11. 2. to be the christiaÌ„s that are so in name only On Rev. 13. 8. he saith The holy Ghost doth cry openly that all they do wholly â—eopard and cast away their salvation that are subject to the Pope of Rome if so bee that they depart out of this life without repentance And again This Beast is worshipped of all Reprobates with whom while thou conspirest in thy worship who shal separate thee froÌ„ the state of reprobates He doth not therfore break off unity who departeth from the synagogue of Rome but he purchaseth unavoydable destruction to himselfe who cleaveth unto it without repentance These and the like things sayth Mr. Brightman one whose name mine opposite useth to grace his erroneous cause by Mr. Brovghtons testimony we have heard before Mr. Dudly Fenner in his Theologie writeth thus Antichrist is the head of the universal apostasie that should come 1. Ioh. 2. 18. Ioh. 4. 2. 2. Thess. 2. 4. 5. 6. Wherupon his church is by a Synechdoche called Antichrist 1. Ioh. 4. 3. 2. 18. as the true Church is called Christ 1. Cor. 12. 12. The Antichristian church compared to a Beast is the apostatical church but counterfeyting the vizar of the true which representeth the lively image of the Roman monarchie formerly doen away and of the goverment power amplitude seat therof amongst all peoples 2 Thes. 2. 4. 5. 6. 8. Revel 11. 7. 8. 13. 3. 11. 12. 18. Antichrist or the False prophet is the head of the Antichristian church the mediatour between it and the Dragon Rev. 16. 13. 13. 4. 11. 12. This Antichrist is an Opposer for to defend the foresayd departing away froÌ„ the truth of Christ 2 Thes. 2. 4. compared as touching the phrase with Dan. 8. 11. and an Exalter of himself first that he may lift up himself against all that is called God or that is worshiped that is against all powers and majesties both earthly heavenly 2. Thes. 2. 9. Dan. 8. 11. 36. Secondly that placing his seat in the church in name called Gods he may shew himself as God that is arrogate to himself the divine power and absolute dominion of Christ Esai 31. 1. 2. 2 Thes. 2. 4. Dan. 8. 25. Napier the Noble of Scotland expounding the Revelation sayth But as for the outward and visible face of the pretended church it must be rejected from God and no care measure nor account had by him therof because it must be given over to Antichristian and idolatrous people who shal subdue his holy church and spiritual Jerusalem and tread it under foot 1260. yeres Gods true church and spouse was chased away and remayned invisible and soliturie among certaine private persons predestinate elect of God But the rest of the people that lay dead in Antichristian errors arose not therfrom to imbrace the word of life ill c. But the rest J mean the whole outward visible church lay wholly as dead and corrupt with papistocal errours Of the Baptisme in the Church of Rome ALthough the former things against the Church of Rome be ynough to disprove her baptisme which is ordained of God onely for his Church and those in his covenant out of which Rome is gone yet because mine opposite urgeth some speciall reasons against mee for the same I will also briefly answer them About this poynt he hath nine reasons in his Christian plea pag. 27 ... 30. 1. The first which is against the repeating of Baptisme againe I grant him neither doe I hold it needfull or lawfull to repeate again the baptisme received in false churches 2. The second being for the same purpose I likewise grant As also that there is one baptisme as there was one circumcision which plea of his I would have noted because of his contrary reasoning afterward Likewise his example from Israel whose circumcision was not repeated I hold very fit But let the Reader observe how the Scriptures by him brought to prove it are 2. Chron. 30. chap. Ezr. 6. 19. 20. 21. of which the first was before the captivity the other after 3. The third that the covenant of grace is everlasting
God And because when they were first baptised they were not baptised into that particular church onely 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 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 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 mercie to them that returne and their acceptation of his mercie 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 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 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