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
and people so doth the Antichristian of Antichrist his ministers and people This Beast hath seven heads and ten hornes Rev. 17. 3. the ten hornes are sayd to be ten Kings v. â—2 as in Dan. 7. 24. the ten hornes out of that kingdom are ten kings these kings are none of the hierarchy wherefore the whole body of this beast conteineth more then the Pope and his hierarchy The Lamb against whom the Beast with his hornes fighteth Rev. 17. 14. Mr. Iunius expoundeth to be Christ and his Church why may not we by like reason expound the Beast to bee Antichrist and his Church Finally the Beast sayth Mr. Iunius * himselfe is the Romane Empire made long agoe of civill Ecclesiastical the chief head whereof hee maketh the Pope to beâ— And the Beast of Rome sayth he of a civil Empire is made an ecclesiastical Hierarchie The Whore he expoundeth to be the spiritual Babylon which is Rome so then by mine opposites plea neither did Mr. Iunius say neither ever entred into his thought that the ecclesiastical Roman Empire since the Pope was head of it or the hierarchy was ever married unto Christ. As for the Whore the Church which rideth this Beast he calleth it the False-Christian Church over which Antichrist ruleth and Antichrists Church which title mine opposite will not beare at my hand and that Antichristian Church which the Angel biddeth cast out and measure it not in Rev. 11. 12. Mr. Iunius explaineth thus As if he should say it belongeth nothing to thee to judge those which are without 1. Cor. 5. 12. which be innumerable look unto those of the houshold onely or unto the house of the living God Notwithstanding all this Mr. Iohnson would needs measure it for the true Church House and Temple of God so well doe Mr. Iunius and he accord together To a testimony which I alleaged out of D. Fulk concerning the miserable blindnesse of people in Popery of which mine opposite sayth he might have been better aduised hee to requiâ—e me as he thinketh alleageth a speech of Mr. Broughtons who sayth Millions of millions of Romes clients are saved Brought on Rev. 13. 18. p. 203. Answ. Would he be content that Mr. Broughton should decide our controversie touching the Church of Rome Thus then sayth that author in the same book The Popes clients are the taile of the great Dragon Thence from Rome was the Rebellion to arise Man of syn Apollyon c. to set up or depose states and to have a people of his own frame and to burne the true Temple of God The Popes power driveth the Church not to be seen for certaine hundreds of yeares The Pope wresteth al that is spoken of the true Church into protection for his synagogue of Satan Rome passeth al the enemies of the Church in cruelty and idolatry Pharaoh and Nebuchadnezar were never so hardened The prophane Caesars did not so strictly hinder all use of Religion Rome hath farr passed the old Babel in idolatry The Pope followeth al heathen superstition in name staffe apparel of Caesars and Temples setting but a face of Christianity upon them All their doctrine is such that their Temples Masse and dayly profession in al things is from the unclean spirit and their whole policie is a lye The Beast which is ascended out of Abyssos that is al his eorporations millions of millions alpapists goe from their Abyssos of black ignorance unto Abyssos Luk. 8. whither the Divils shal come in their time to be tormented for ever ever These sundry the like coÌ„mendations doth the author alleaged give of the church of Rome which mine opposite pleadeth for and taking hold of a phrase wresteth it for his purpose from the mans meaning who seemeth not to speak of the popish church but of the ancient Christian for these are there Mr. Broughtons words And for Julius the captaine who was so careful for S. Paul that for his sake the liâ—e of the prisoners were spared Act. 27. God would not record this but to save millions of millions of Romes clients for S. Paul but for the unthankeful to S. Paul and forgers that Peter was at Rome who never came neere it he stil reserved Pilats holiness that Popes selfe-murder should be the reward Was not here a testimony well alleaged So in other places of his book he quoteth Mr. Brightman and others whose writings directly cross that which he pleadeth for in many things as they that read the authors may see and anone I will set downe their sayings No marvell then if hee wrest my words as where next he sayth that that which the Apostle speaketh of the Man of sin and of them that perish because they receive not the love of the truth c. 2. Thess. 2. 9. J apply for exclusion from pardon and certain condemnation to the whole Church of Rome and so to all the members thereof and that for all ages that either have been are or shal be ever since the Man of syn was seated there Answ. I sayd no more but thus God if it were granted that he is the husband of this whore hath promised her no pardon but delivered her to Satan to be seduced deluded damned 2. Thes. 2. 9. 11. 12. I speak not here of those in Rome that have withstood her whoordoms which have been many nor of those to whom at last God hath given repentance unto life which I hope are moe nor of other his elect but of the whore in generall whose damnation is shewed in Rev. 17. and 18. yea th'Apostle speaketh more particularly That they all might be damned who beleeve not the truth but had pleasure in unrighteousness Behold how hee sayth they all which some evill minded man might urge against the Apostle as mine opposite doth against me But wise men know that the promises of life to the true Church pertain not to the reprobates that are in it so the threatnings of death to the false Church take not hold on Gods elect which are therein Object Jf this harlot the Church of Rome was never Christs spouse otherwise then all the world was by our first parents Adam and Noe how then hath she broken the covenant of wedlock if she never were in it how can she be called a whore in respect of Christ any more then the heathens that never knew God in Christ How can she be sayd to be in Apostasie c. Answ. Of the state of the Gentiles I have spoken before and proved them to have been all in the covenant of grace in Christ from Gen. 9. 9. c. But they generally fell from God to idolatry which is whoredom and apostasie and were in time rejected of God who renewed his covenant with one small nation of the Iewes and yet saved his elect among the Gentiles also So the Christian Churches planted by the Apostles soon fell from
he wrong me as if I made the church of Rome damned and dead for ever that is as if there could be no mercie shewed to the papists for repentance and turning to the Lord. They are onely the reprobate multitude which are damned and dead for ever Many of that church yea even of the hierarchie whom my opposite holdeth to bee the Man of syn the son of perdition being dead in their sins God hath in mercie revived and raised with Christ as he did in the churches of the Gentiles Eph. 2 1â— Coloss. 2. 〈◊〉 But such as are not raised from the death of Antichrist and quickned by Christ they perish for ever And wee speake of that Church now remaining in her synfull death unto which so continuing no salvation is promised but assured destruction threatned 2. Thes. 2. Rev. 14. 9. 10. 11. Thus we see how notwithstanding all his turning and winding and backing his errour with learned mens names these Gentiles the church of Antichrist and worshipers of the Man of syn are by the sentence of God dead in sins as were the Gentiles before Christ gave them life That such of them as the Lord shall in mercie raise up out of the grave of poperie shall escape the second death the rest doe remain under Gods wrath dead in syn and shall die in torment In the end to that which I shewed of that whores death otherweise and of her burning with fire Rev. 18. 7. 8 and of the joy which the heavenly multitude shal have at her destruction Rev. 18. 20. 1â— 1. 2. 3. mine opposite seemeth to assent referring it to the Citie resembled as he sayth by Babylon and Babylons destruction that was of old Rev. 18. with Ier. 50. 51. Thus the truth hath wrung out at last an acknowledgement from him as the feare and light of his conscience made him acknowledge at the first For he began with the Church of Rome thus acknowledging it to be fallen into most sinful and deep defection and apostasie and so to be a notorious harlot and idolatres This notorious harlot the holy Ghost calleth Babylon the great the mother of horlots and abominations of the earth Rev. 17. 5. which is meant of the Citie Rome v. 18. but of an ecclesiastical state such as is in that citie at this day And that Babylon or church it is whole destruction is threatned in Rev. 18. and for which there shall bee ioy and singing Alleluiah for that God hath judged the great whâ—re which did corrupt the earth with her fornication and shed the bloud of his servants Rev. 1â— 1. 2. 3. c. For the destruction of this great whore which in deed is no other then the Church of Rome mine opposite sayth with me they shal be so farr from mourning at her funeral as they shal rejoyce with the heavenly multitude and sing Hallelujah when the Lord hath given Sodoms judgement on her and they see her smoke rise up for evermore Rev. 19. 1. 2. 3. Of his own mouth now let him be judged with what truth equity conscience he hath pleaded for the church of Rome to bee the Temple of God the church of God in his covenant of grace and to have his baptisme the seale of his covenant even in that adulterous and most sinfull estate wherin she standeth at this day under her Pastor Antichrist whom she honoureth and worshipeth beleeving his lies serving his idols and trusting to merit heaven by the wicked works which that Man of syn hath taught her But that God for a reward of his popish errour in advancing the Ministers above the church and the pastor above his fellow ministers gave him over to this second errour who would have thought that a man of understanding would so bitterly have inveighted against me for denying her to be Christs true Church and that he would for defense of such a notorius harlot have forsaken and written against his own former good testimony which hee witnessed against her Gods counsels are unsearchable and let all that feare him heare what the Spirit sayth unto us Hearken unto me now therefore ôye children and attend to the words of my mouth Let not thine heart decline to her wayes goe not astray in her paths For shee hath east downe many wounded yea many strong men have been slain by her Her house is the way to hell going down to the chambers of death Prov. 7. 24 27. Of other Writers TO his citations of Polanus Keckerman c. I answered That diverse men were mistaken in judging of that rotten Church of Rome which would help these our opposites nothing who have seen and acknowledged better and now goe back And I instanced sundry others contrary minded as Mr. Carwright Mr. Perkins D. Fulk D. Willet Mr. Bale all our country men who deny the church of Rome to be the true Church of Christ. Mine opposite replieth that I say in particular of Polanus that he was mistaken and in this for that he sayd that Antichrist must sit in the Temple of God not Jewish or at Jerusalem but Christian c. wherein as his manner is he drepraveth both my words and meaning For I never dreamt that Antichrist should sit in the Iewish Temple at Ierusalem but in the Christian Church falsly so called as Mr. Iunius nameth it in Annot. on Rev. 11. But Polanus pleadeth otherwise for the church of Rome as mine opposite hath set down his words Chr. plea. p. 212. And in that I iudge he was mistaken and not I onely but many moe with me men of greater learning and before me though mine opposite leaveth it with this reproch That all in my judgement are mistaken hereabout but my selfe and my followers And presently after to that which I alleaged from Mr. Cartwright Perkins c. he wisheth they had written more advisedly and more soundly And why even for his former often refuted reasons of the Temple of God and Baptisme in that church wherein he doth but beg the question and answereth not them For I named to him Mr. Perkins reasons that the Papists doctrine doth rase the very foundation of Religion and his 4. arguments in a treatise for that purpose Now to these he answereth not one word But the Temple of God the Temple of God and Antichrist must sit in the Temple of God and Martyres out of the Church of Rome and where else had they their baptisme these are his common bucklers To which I have answered before And now that the Reader may further see how not I onely but many before me even such as he nameth in his book for him as D. Whitakers Mr. Broughton Mr. Brightman and others are direct against him I will set down their testimonies What Mr. Bale Mr. Cartwright D. Fulk M. Perkins and D. Willet have written I have shewed heretofore and them hee regardeth not Whereas Bellarmine would conclude from the protestants graunt that the church of Rome
to refresh the wearie soules Her doctrines sweet and amiable lyes spoken in hypocrisie Prov. 5. 3. 1 Tim. 4. 2. but yet confirmed with signes and miracles as if they came from heaven 2 Thes. 2. 9. Rev. 13. 13. 14. her power efficacie great prevailing over the many and the mightie the Kings and Princes of the world deceiving all nations with her inchantments Prov. 7. 21. 26. Rev. 17. 2 18. 23. and if it were possible Gods very elect Math. 24. 24. Her continuance and outward prosperitie is long Rev. 13. 5. 18. 7. 20. 2. 4. her end miserable Rev. 18. 19. 21. 19. 20. 21. consumed with the spirit of the Lords mouth and abolished with the brightnes of his coming 2 Thes. 2. 8. And for her destruction the heavens shall rejoyce and sing praises to God Rev. 18. 20. 19. 1. 2. The accomplishment of these prophesies I there shewed to be in the Church of Rome at this day confirmed by her own canons and doctors that set forth her profession and practise These grounds remayne yet unanswered by mine opposite being such as I assure my self neither could he neither can any soundly refute Now let us see how farr he yeildeth and how he opposeth First he prayeth all to take knowledge that his minde and desire in himselfe is to plead against the present estate of that church and not for it acknowledging it to be fallen into most synful and deep defection and apostasie and so to be a notorious harlot and idolatress which all the people of God ought to forsake and to witnes the trueth there against even vnto death How well this his acknowledgement agreeth with his plea in the residue of his book shall appeare in the discussing of the reasons after folowing But what sayth he to the description of Antichrists church which I before shewed from the scriptures He sayth I speak of the church and Synagogue of Antichrist of the Beast of the great Citie of the man of Syn of the great whore of Abaddon or Apollyon the son of perdition c. wheras I should treat of the Temple of God wherof Paul speaketh 2 Thes. 2. Hereupon he chargeth me to keep what I could from the point of the question in hand and therefore also to confound things that differ I answer that the the question was by this mine opposites former graunt about the church of Rome whether it were the church of God or no. Now when at first I shew from the scriptures what maner of Church that Romane church is in Gods account how could he charge me to keep from the point of the question 2ly the place of th'Apostle being alleaged by mine opposite for a proof that the church wherein Antichrist sitteth is the Church of God I come immediately after to scan that scripture and yet he challengeth me for keeping from the point wheras all men of judgement may see it was needful to know what God foretold of that church throughout the scriptures that so we might understand in what sense Antichrist is sayd to sit in the Temple of God 2 Thes. 2. For seing the Temple of God is a figurative phrase taken from the shadowes of the Law it is not wisedome in us to expound a parabolical speech contrary to the plaine scriptures grounds of Christian religion but we must understand it according to them Wherefore there being no other answer made to the description aforesayd it standeth in force to prove that the church of Rome is not the true Church of Christ. So for the accomplishment of the prophesies wheras I shewed from the Papists own writings of their church how fitly it agreeth with Antichrists synagogue foretold of by God mine opposite answereth I tell them of a Church such as Bellarmine and others describe one part wherof lives on earth an other under the earth and a third part in heaven c. Wheras our question is of the Temple of God wherof Paul speaketh 2. Thes. 2. 4. and of the court and holy citie wherof Iohn speaketh Rev. 11. 2. Thus neyther the Prophesies of God nor the complement of them shewed by the men themselves whom the prophesies concerne may be brought to clear the controversie but mine opposite will insist upon dark and figurative speeches that men may be the more easily deluded For how shall we prove against Papists that the Pope is Antichrist if we may not alleage the Popes owne doctrines and practises which are contrary to Christ Yea how shall we judge of any church but by their owne Confessions published and comparing them with the scripures Wherefore the profession of Papists concerning their church is a strong argument wherby they may be discovered to be none of Christs even the Cretian lyars testimonie against themselves is true as the Apostle noteth Tit. 1. 12. 13. An Answer to the arguments brought for the church of Rome MIne opposite pleadeth thus 1. First J take an argument from the baptisme had in the churches aforesayd the Apostate churches of Christians thus The Baptisme had in the church of Rome is the Lords baptisme the signe and seale of his covenant the ordinance of God had in that church from the Apostles times before Antichrist there arose Rom. 6. 2. 3. and so is true baptisme which is from heaven and not of men that one baptisme which perteyneth to the bodie of Christ Eph. 4. 4. 5. which the Lord hath given to his church and not man c. Therfore the church of Rome is the church of God and under his covenant c. Answ. Here let it first be observed whether mine opposite pleadeth against the present estate of that church as before he pretended For if they be under Gods covenant have it sealed unto them from heaven by that one true baptisme then are they in the state of grace and of salvation which is the very thing that all Papists at this day doe plead for Concerning his Argument I deny that the baptisme had in all Apostate churches of Christians and particularly in the church of Rome is the Lords true baptisme or the signe and seale of his covenant of grace unto them Here mine opposite referreth me to an other place of his book for proof of the trueth of their Baptisme wherto I will make answer anone in their place And now that my denyal may not be so bare as is his assertion here I will insist upon the two scriptures which he citeth and disprove their baptisme In Rom. 6. 2. 3. 4. the Apostle sayth How shall we that are dead to syn live any longer therin Know ye not that so many of us as are baptised into Christ Iesus were baptised into his death Therfore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glorie of the Father even so we also should walk â—n nâ—wnes of life Here first the
Apostle speaketh of such as are dead to syn that is mortified Christians which live not in syn neyther reigneth it in them but they are freed or justified from syn and are alive unto God But Antichristians such as are the professant members of the church of Rome are not dead unto or freed from syn for they are the subjects of the Man of syn the worshipers of the Beast for whom is prepared the wine of the wrath of God Revel 14. 9. 10. They are of that church which by my opposites confession a little before is fallen into most synfull and deep apostasie is a notorious â—arlot and idolatress which all the people of God ought to forsake Wherefore they are rather to be counted dead in synns as th'Apostle speaketh of the Gentiles Ephes. 2. 1. and that they are in deed dead and not partakers of the first resurrection is evident by Revel 20. 4. 5. 6. in that they are the worshipers of the Beast and murderers of the witnesses of Iesus Wherfore the doctrine of Baptisme in Rom. 6. is farr from proving the Antichristians or other heretical and apostate churches to have the true baptisme of Christ or seale of his covenant but his servants they are to whom they obey even of syn unto death Rom. 6. 16. The other scripture is Ephe. 4. 4. 5. There is one body and one spirit even as ye are called unto one hope of your calling one Lord one faith one baptisme By which words it appeareth that such as have the One baptisme have also one and the same faith Lord hope spirit and body which to affirme of the Antichristian church of Rome and of all other heretical and Apostate churches that professe Christ is very impious And most firme arguments there are from the Apostles words to the coÌ„trary of that which this man pleadeth for As The Romish and other heretical churches have not the one same faith with the true Churches of Christ witness their blasphemous doctrines published by the Council of Trent and in other books and the Apostles prophesie that they are departed from the faith 1 Tim. 4. 1. c. therfore they have not the one Baptisme They have not one and the same Lord Iesus Christ but have Antichrist the Man of syn for their Lord therefore they have not the one baptisme They have not that one hope nor that one Spirit neyther are they one bodie with the true Christian churches therfore they have not that one baptisme These things are partly prooved before in the description which I set downe of Antichrists church they are also acknowledged of all Christian churches which disclaim the unitie with the Antichristians in their faith spirit bodie And the scriptures most abundantly disclaime this feighned unitie as 2 Cor. 6. 12. what concord hath Christ with Belial meaning none at all And Belial is there put for Antichrist and his retinue as in 2 Sam. 23. 6. 22. 5. The Apostle sheweth that the Antichristians have from God strong delusions to beleeve lyes unto their damnation 2 Thes. 2. 11. 12. That they are departed from the faith doe give heed to â—educing spirits and doctrines of Divils speaking lyes in hypocrisie c. â— Tim. 4. 1. 2. That the false teachers among Christians privily bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction 2 Pet. 2. 1. That the Beast which is the kingdome of Antichrist and the false prophet his ministers and all that worship him or take his mark shal be tormented in fyre and brimstone for ever and ever Rev. 20. 10. c. 14. 9. 10. And shall we now say that these miserable creatures have one Spirit hope Lord faith and baptisme with the saincts and true Churches of Christ My soule come not thou into their secret that so affirme The second argument for such churches is If they be not under the covenant of God but divorced from the Lord c then is there no salvation for any in those churches Answ. I deny the consequence For then after Israel was divorced from the Lord as is testified in in Ier. 3. 8. there was no salvation for any among them which I know mine opposite himself would not say Objection Why out of the covenant of God there is no salvation Answ. I grant it But though the church be not under the covenant of God but without it or divorced from him yet some parlicular persons in that church may through Gods grace be in his covenant For as every true church is in the covenant of God yet some hypocrites and reprobates are in the same which perish for ever so every false church is out of the covenant yet some truly faithful and elect may be therein which by the covenant of grace may be saved Example in Rahab the Canaanitess the church whereof shee was had not the covenant of grace in Christ yet she having heard of Gods works towards Israel beleeved in God and was saved and before she joyned her self to the church of Israel shee shewed the fruits of true and living faith wherby shee was justified is put in the catalogue of the Saincts Jos. 2. 1. 9. 10. c. Heb. 11. 31. 39. Jam. 2. 25. 26. The like is to be thought of the other nations farr off from God who by some meanes hearing of his name and trueth might imbrace the faith unto salvation though the churches wherof they stood members were false and idolatrous 1 King 8. 41. 42. 43. So where mine oppositeÌ„ bringeth scriptures to prove that they which are not in the covenant of God and Christ cannot be saved he proveth that which is not denyed but this he should have proved if he could that if a church be false and not under the covenant none in that church can by any meanes come unto the faith and covenant of Christ for this I deny And his argument if it had been sound should have been this If Antichristian churches be not under the covenant of God but divorced from the Lord then is there no salvation for any that are under the covenant of that church and in no other covenant and so I would have granted his argument as confirmed by the Holy ghost that all such are in the state of damnation 2 Thes. 2. 10. 11. 12. Rev. 14. 9. 10. Here to help the church of Antichrist into the covenant of Christ he bringeth in the profession of the Iesuites of Rhemes which as he sayth â—old Christ by nature to be truely both God and man to be the one eternal Priest and Redeemer which by his sacrifice and death upon the cross hath reconciled in to God and payd his blood as a fâ—ll and sufficient ransome for all our synns c. againe to be the singular advocate and patron of mankinde that by himself alone and by his owne meritâ— procureth all grace and mercie
God Bellarm. de Iustific l. 1. c. 8. Such a faith appeareth to have been in the Divils as it is written And Divils also came out of many crying out and saying Thou art Christ the son of God Luke 4. 41. But that God giveth some in that church a sounder faith and saveth them of the riches of his grace I never denyed or doubted of Object 2. Of this minde concerning them J have been a long time see Answ. to Mr. Jak p. 13. 47. c. Answ. But then and there this distinction was rightly put of some particular men considered a part from their constitution that is from their church estate now that church and all other Apostate churches professing Christs name are generally pleaded for to be in the state of grace having the one true baptisme c. which is to justifie the open wicked and count Christs enemies blessed Object 3. Some of them dye Martyrs in defense of the Christian faith acknowledging Iesus to be the Christ the son of God against Turks c. Answ. If it be in defense of the Christian faith it is well but if acknowledging Iesus to be the Christ they dye also in defense of the Antichristian faith professed by that church and for the idolatrie of the same which is hatefull to the very Turks then I say with th'Apostle they may give their body to be burned and it profit them nothing Neyther doubt I but some of the Iewes have dyed and will dye in defense of the God of Israel as they now profess him from Moses and the Prophets rather then yeeld to the heathens But the extraordinary mercie of God to some in Antichrists church justifieth no more the estate of that Synagogue of Satan then his like extraordinary mercie to some of the heathens of whom we shall speak anone wil justifie the heathens synagogues to be Gods true churches As for Martyrs our owne English acts and monuments and other doe shew that many have given their lives for this that the church of Rome is not the true church of Christ. Now by mine opposites plea they died not herein for the trueth but for errour what Martyrs them were they Obj. 4. Many Jndians Pagans Jewes are by them converted and brought to the profession of Christian religion among whom I doubt not but the Lord hath and saveth his even by that knowledge and faith of Christ which by their preaching among them they are brought unto c. Answ. That many of all nations are converted or perverted unto Antichristianitie by the Papists there is no doubt for experience sheweth it and so it is prophesied that by Babylons sorceries all nations should be deceived Reve. 18. 23. So the heathens of Babylon Cuth Hamath c. were converted by a Samaritan Priest and taught to feare the Lord the God of Israel that they feared the Lord and served their own Gods also they feared not the Lord neyther did they after their statutes or after their ordinances 2 King 17. 28. 29. 30. 33. 34. If that misceline rable were Gods true church so are these popish proselytes if they were not as I never heard any affirme they were neyther are these And what have our learned men of England answered to this old popish argument J deny sayth Dr. Fulk that ever the popish church converted any to the true faith Answer to a counterf Catholik art 1. Yea what say the Papists themselves of this point Hierom Benzo in Histor. Indiarum sayth that all the religion the Indians have is to make the signe of the cross to heare a Latine mass and to perform such like ceremonies Ioseph a Costa a Iesuite in his book De procuranda Judaorum salute telleth us that the Spanyards have baptised many against their wills He sayth they are like the Samaritans that worshiped God and idols both togither they make sayth he a feighned shew of Christianitie they serve not God in deed neyther beleeve they unto righteousnes And are not these converts now a goodly plea for mine opposite to alledge for proof of a true Christian church But he procedeth Yea and who can say but that whersoever the name of Christ is preached and called upon the Lord saveth some c. seing that Christ is the way the trueth and the life and whosoever beleeveth in him shall not perish Ioh. 3. 16. 17. c. Answ. Where Christ is truely preached and beleeved no Christian wil say but the Lord saveth some but where Christ is falsly preached and beleeved in after Antichrists idolatrous manner none can truly say that they are a true Christian Church As for Gods saving some by the doctrine there preached it is a thing not for us to dispute of we are commanded to leave secret things unto God and to hold us unto things revealed Deut. 29. 2â— God who brought light out of darknes can cause the trueth to shine into the harts of his elect by the corrupt preaching of the Papists and so I doubt not but he doeth yet is this no justification of the popish church any more then the true preaching of the gospel which is unto the reprobates the savour of death unto death is a condemnation of the Christian Church and true doctrine of the same Object 5. But Out of the Church there is no salvation which J suppose themselves wil not deny And that which is more the Lords constitutions cease not to be his holy ordinances though the people that injoy them should have no benefit therof to salvation Answ. Here we have suppositions in sted of proof His assertion I deny though he supposed the contrary for out of the true visible Church wherof we dispute there may be salvation Many that are not of any true Church yea are persecutors of it and excommunicates out of it may repent and beleeve in Christ even at their last houre and at their death and so be saved though they neyther have time place or means to be joyned to any true visible church on earth If he speak not of a particular visible church but of the Vniversal church which is invisible and comprehendeth all Gods elect he swerveth from the question and deceiveth by aequivocation for we treat of the visible church of Rome whether it be Christs true church or no. As for the Vniversal church which is all over the earth and from the beginning of the world to the end therof and conteyneth Gods elect onely out of it in deed there is no salvation But what is this to the purpose For so a man might reason thus In the church there are no reprobates there is no damnation for Christ giveth all his sheep eternal life and they shal never perish Ioh. 10. 28. But the Popish synagogue is by mine oposites plea the church even the true church of Christ. Therfore in it there are no reprobates there is no damnation Here I doubt not mine opposite would distinguish between the
Sion as whileere he sayd were in Babylon And for his figurative applying of the Temple here to the people or church it is amyss it should be applyed to God himself For so the Lord sayth by the Prophet though I have scattred them among the countries yet wil J be to them as a little Sanctuarie in the countries where they shal come Ezek. 11. 16. So the Lord not the people was the Sanctuarie or temple in Babylon 3. Stil they are acknowledged of God to be Sion his people c though in Babylon Answ. So I alwayes and stil acknowledge God to have his people in Babylon the church of Rome But it should be proved if it were possible that Babylon is Sion or the church of Rome to be the church of God 4. The Lord calleth them from thence by diverse prophets c. 5. Being so called they did not all come togither at once c. Answ. These things are true and so for the Lords calling of his people out of Babylon now But it is not yet concluded not ever wil be soundly that the Babylonians are Gods people except the elect which belong to mount Sion though-actually in Babylon Obj. There wil be of Gods people yet called from thence even then when this Babylon the citie of Rome shal be burnt with fyre and cast down never to rise any more Rev. 18. 4. 8. c. Answ. This conclusion is partly true and partly implieth error It is true that there shal be of Gods people called out of Babylon til she be utterly cast down But the errour implied is that he maketh Babylon the citie not the church of Rome and seemeth also to restreyn it to the citie properly and to the burning of the material citie and houses therof Wheras this Babylon is the great Whore who though her cheif â—ear is in Rome yet her ecclestaâ—â—ical jurisdiction reacheth over peoples and kinreds and tongues and nations And when the tenth part of that citie fell it is not meant of the tenth part of the houses in Rome but of people in that catholik church And when God calleth his people out of Babylon it is not meant out of Rome onely or Italic but Spaine also and all other places where Poperie reigneth Neyther is it meant in regard of civil politie as if the subjects in Italie Spaine and other lands might not remaine in those comon wealthes still but they are called out from the heresies idolatries and extravagant jurisdiction of the Romish church So the civil bondage of the Iewes in the old Babylon typed the spiritual bondage of Gods people in this new Babylon the church of Rome and out of it are men called not out of the civil state or material place For who will deny but Christian churches may dwel in Spaine Italie yea and Rome it self if the magistrates wil suffer them and yet not disobey this precept Come out of her my people It is a doctrine of grace and necessarie unto salvation to come out of the church estate of this Romish Babylon but to understand it of the CoÌ„mon wealths estate and to call men out of it were a doctrine of rebellion contrarie to Rom. 13. 1. 1. Pet. 2. 13. 14. Wheras I concluded Gods covenant of grace is not therefore with her at all for she is appointed to damnation 2 Thes. 2. 8. 12. Rev. 18. 8. 21. but the elect that obey Gods voice calling them out of her them hee will receive into covenant he will be a father unto them and they shal be his sonns daughters as he hath promised 2. Cor. 6. 17. 18. He replyeth As if they were not already under the covenant of God being his people or as if they could be the Lords people and yet not be under his covenant The Jewes knew better when they were in Babylon and therevpon prayed as in Esai 63. 17. 18. 19. 64. 7. 8. 9. Returne to the tribes of thine inheritance c we are thine c. O Lord thou art our father c. Answ. The people of God in Rome being his elect are under his covenant in regard of his electioÌ„ which was before the world began but until they be called come out they appear not unto men to be under the visible covenant of Gods church whereof Paul speaketh in the place alleaged 2 Cor. 6. That the godly Iewes in Babylon figured Gods elect I before shewed from Rom. 11. 4. 5. 7. and mine opposite gainsayeth it not That God calleth the elect his people even before they know or obey his voice was shewed him also heretofore when God sayd to Paul of heathenish Corinth J have much people in this citie Act. 18. 10. yet Paul knew not who they were till after they beleeved by his preaching So Christ sayd Other sheep J have which are not of this fold Ioh. 10. 16. speaking of the elect gentiles whiles yet they were not sheep actually before men but wild beasts of the wood His comparison from Esai 63. if it be referred to the Martyrs which the church of Rome hath imprisoned killed banished for the trueth is fit and I acknowledge them visibly under Gods covenant But referred to them that are one with the church of Rome in her faith and religion it is very unfitt For those people of God in Babylon were in civil bondage but in freedome of spirit and not servants to syn such were Daniel Ananias and other saints But these of the Romish church religion are in spiritual bondage to Antichrist and so partakers of his synns and in state of death by mans judgement till they obey their calling and come forth though God knoweth them before to be his people by election of grace By this which hath been sayd the wise may discerne what weight there is in Rev. 18. to prove Babylon the present church of Rome to be the church of God because out of her God calleth his people And let all men take notice of the mayn ground of his errour that he would have Babylon now to be the civil state or material citie when in deed it is the ecclesiastical or church For God calleth not peoples out of their civil states it is a doctrine of rebellion so to interpret it and contrary to Rom. 13 but from their synfull ecclesiastical estate All civil states though governed by Popish yea or heathenish magistrates are sanctified to Gods people Act. 25. 10. 11. Rom. 13. 1. 2. c. 1 Pet. 2. 13. 14. 17. they may lawfully continew under them have the use and benefit of them they are all of God and none of them from the bottomless pit or of the Divil as is the Beast the Empire of Antichrist Rev. 17. 8. from which God calleth all his people Of comparing the church of Rome with Israel MIne opposite laboured to strengthen his former reason froÌ„ Rev. 18. by saying And so Jsrael is often called the Lords people in the
baptisme had in Rome we shall speak of it in due place Onely let it here be observed that this baptisme is there administred by such as are not of the body or Church by their own graunt but by ulcers gangrenes c. And Mr. Iunius himselfe answering Bellarmine so urgeth it saying of the Man of Syn the popish Hierarchie he is not properly of the Temple for the ulcer sayth he is not of the body though it be in the body So I straine not the similitude beyond the due proportion if Mr. Iunius his owne reasoning be good Object Of Himenaeus and Philetus it is sayd their word did eat as a gangrene 2. Tim. 2. 17. 18. would he then conclude that the baptisme ministred by them was not true baptisme c. Answ. First it is not sayd of the men but of their doctrine that their word fretted as a gangrene but Mr. Iunius maketh the very men ulcers and gangrenes in the body but not of it If the officers or members of a church teach heresie that doctrine is as a gangrene but the persons teaching them are truly officers or members of that church though synfull But in Rome the officers are ulcers not of the body in his account so his example is not fit Secondly if they were by the Apostle delivered to Satan as is probable by 1 Tim. 1. 20. then they and their folowers were no true Christian church but a synagogue of Satan to be reckned among the Antichrists 1 Joh. 2. 18. 19. and so could not administer true Christian baptisme to their disciples Obj. Where he againe denyeth any calling to be in the church of Rome and asketh How God doth call in that church let him ask it of such of his followers as have heretofore been of the Priests and members of that church c. Answ. He againe wrongeth me as too often saying that I deny any calling to be in that church it never entred into my hart I hold there is some calling in the churches of Turks and Iewes much more in false Christian churches I denyed that God is there calling as in his church which they plead for that is God hath not there his ordinary true ministers but Antichrists hierarchie doth call the people from God How be it by some whom God raiseth up of ministers or people his witnesses whom that church murdereth Rev. 11. 3. 7. and by reading the scriptures and other writings God calleth his people out of that Babylon Witness the late Archbishop Marcus Antonius de Dominis who testifieth that without persuasion counsel or advise of any man of what sort so ever he was by reading the scriptures and Fathers drawen to mislike and forsake that Roman church And thus among Turks Iewes heathens I doubt not but God calleth some from them by the light of his word and spirit Yea not onely in the church of Rome but by it and the ministerie of it God calleth his elect for as the Apostles doctrine in the true church was to the reprobates the savour of death unto death which yet is no condemnation of the true church or ministerie therof so some groundes of Christianitie doctrines in the false church by the false ministery erected to destroy mens soules with heresies and idolatrie God of his wisdom and goodnes causeth them to turne unto the conversion and salvation of his chosen which yet is no justification eyther of that church or ministerie Let this answer once suffice to all his repetitions And to Mr. Iunius on whom he so relyeth I could oppose Mr. Calvin man for man who sayth We see the horrible confusion that is in Poperie but yet there is not any doctrine to pluck men back to God nay rather the doctrine which is there doth draw them quite and clean from him And we see that the Divil hath gotten such sooting there that all is full of trumperie and illusions and the loving God is quite forsaken Sermon 31. on Deut 5. 7. Obj. What difference Mr. Junius observed between the ministerie simply considered and the hierarchie growen in that church upon it himself could best have shewed This here is evident that in one respect he acknowledgeth the hierarchie to be an order or estate of apostasie in the church an accident c. in an other respect he esteemeth the ministery of Gods holy things to be there though exceedingly corrupted Ans. By such differences and distinctions mine opposite would cary us from the trueth that I say not from common reason For he granteth the church it self the people to be exceedingly corrupted with most synfull and deep defection and apostasie yet in another respect to be the temple the people of God Now we have the like for the Bishops and Priests in one respect an order of apostasie in an other Gods ministerie Wherfore then have we been led about with distinctions of the ministerie or hierarchie from the church the one to be the Man of syn the son of perdition the other to be the Temple of God The plaine way should have been thus The Ministers and people of Rome are in one respect an apostatical church in an other a faithfull church in one respect the synagogue of Satan in an other the Temple of God But eyther my judgment faileth me or Mr. Iunius driveth at an other matter let men of understanding minde his writing Further I answer by like distinction we are to put difference between the Angels that synned or synfull men simply considered as Gods creatures and the poyson of syn which as an accident is growen upon them and this is true But shall that their being Gods creatures free them from damnation which that poyson that accident syn hath brought upon them No man of knowledge wil so say Even so the Man of syn the Pope hierarchie people of the church of Rome which are all in apostasie from the faith of Christ and service of God can not in that estate be judged heyres of salvation except God turne them againe to Christ for the scripture hath given sentence of their damnation 2 Thes. 2. 3. 10. 11. 12. Against their bare affirmations to prove Rome on Gods behalf altogether a church a company called of God with his calling by the spirit and the holy Scripture c. And that God calleth her with his calling by his spirit and word c. I objected the Apostles testimony God shal send them strong delusion that they should beleeve lies 2. Thess. 2. 11. and this is verified by the manifold heresies idolatries wherewith the whole body of that Church is poysoned And strong is the Lord God which wil condemne her Rev. 18. 8. and with the spirit of his mouth he wil consume that lawless one 2. Thess. 2. 8. Mine opposite replieth Might he not also thus conclude against Iudah in Apostasie that God did not cal that Church nor any in it or by any of them in that estate alleaging Ier. 5. 30. 31.
the naturall posterity is any sure proofe that a people continueth a church We must then have some other proof namely continuance in the faith of Christ which the church of Rome doth not but is revolted to Antichrist and his infidelity Where he maketh Gods ceasing to cal it back a signe of the churches ceasing first it is barely sayd without proofe Secondly it is obscure what calling back he meaneth For take the thousand yeare after Christ and see what calling back had Rome Was it by her owne ministery or hierarchy They were the Man of syn the ulcers of the church they called her further from God but not back from syn Extraordinary prophets at that time I think there wil scarce be found any but grant that there were doth not God so call back the Iewes and Turks at this day Doe not some turn to Christianity and perswade others to turne Doe not some suffer death among the Turkes for the truth Doe not some write bookes now to the Iewes in their own tongue to call them back unto God yet are not the Iewes therefore the church God called back the Gentiles from their apostasie by the Apostles preaching Mark 16. 15. and before he sent Ionah to the Ninivites yea Iudah and Israel he scattered among the heathens who called them back from idolatry as Daniel did Nebuchadnezar and Belshazzar And the Gentiles seated neere Canaan had alwayes as much meanes to be called to the Lords mountaine by the Israelites trading with them as the church of Rome hath at this day Besides the prophets that God raised up among the very Gentiles to call them from Idols unto God as Sibylla whose prophesies were famous among the heathen Greeks and Romans But for taking the Scriptures out of the adulteresses hand if ever church had it Rome hath had it For the Scriptures were in a manner buried kept in the closets of the hierarchy the people might not have them in their mother tongue nor read them on pain of death Were the Scriptures ever so taken out of the Iewes hand Nay they all have them read and study them more then many Christians And now that Bibles are printed and so common how is it possible the Scriptures should bee taken out of any heretikes hands otherwise then they have been from Rome When God gave Israel the bill of divorce did he take the Scriptures out of her hand If not as in deed hee did not then is not this a true rule that an adulterous church is never divorced nor ceaseth to be Christs church till the Scriptures be taken out of her hands Mr. Iunius elsewhere hath written better when speaking of some apostate churches of Christians as Marcionists Ualentinians and others of whom Hierom sayth They were not the Church of Christ but the Synagogue of Antichrist he readily granteth it because they denied the fundamental Articles of the doctrine of faith The like he granteth to Irenaeus assertion because sayth he he spake of heretikes and schismatikes which reteyned not the truth in the foundation thereof Now let us compare this with the former Did God cease to call back those heretikes and schismatikes Were there not many learned Doctors that disputed and wrote against them by whose meanes God still called them to repentance Or did God take the Scriptures out of those heretikes hands when they from them and by them pleaded for their heresies Thus the rule which Mr. Iunius hath given us for the church of Rome agreeth not with himself And if those heretical churches were not Christian but Antichristian synagogues then is the church of Rome much more which worshipeth the greatest Antichrist the man of syn and denyeth the foundation of Christian religion beleeving as the Pope beleeveth who either denyeth the Father and the Son or els he is not the Antichrist 1. Ioh. 2. 22. And that the Apostle meaneth not onely of open and direct denyall but of indirect and denying in deed when by word he professeth Christ Mr. Iunius himselfe D. Whitakers Mr. Brightman and others that have answered Bellarmines 14. chap. de Rom. Pontif. l. 3. doe soundly prove Now as the Pope denyeth Christ so doth the Whore of Babylon the Romish church holding the same heresies and idolatries that if the Pope bee Antichrist then is the church of Rome an Antichristian synagogue and not the true church of Christ. By this also mine opposites insultation against me as if I wrote errors and contradictions unreconcileable touching apostate churches is taken away For as I never denyed but some apostate churches continued true churches till the candlestick was removed for their impenitencie so neither could he nor can any truely deny but some apostate churches are mere synagogues of Satan as those Antichrists mentioned 1. Ioh. 2. 19. those heretical churches whoÌ„ Mr. Iunius himself denieth to be true Christian churches because they reteyned not the foundation And such by necessarie consequence is the church of Rome at this day But it it is a needlesse and wearisome labour to follow mine opposite in his tautologies and repetitions of the same things againe and againe to inlarge his work besides his manifold reproches I sayd of this Romane church It is not the woman fled into the wilderness Rev. 12. 14. but another woman or citie reigning over the King 's of the earth Rev. 17. 1. 18. c. What then sayth he difference is to be put between the inward parts of the Temple and the outward the parts measured and the parts unmeasured between Gods Temple Altar and worshipers therein Rev. 11. 1. and the court of the Temple given to the Gentiles and the holy citie trode downe by them 42. moneths v. 2. If it be not one of these shall it therefore be none of them Jf it be not the inward part of the Temple wil it fâ—llow it is not the outward c. Answ. He should have sayd though she be not the company of worshipers of God whom he measureth yet may she be the company of Gentiles that tread downe Gods courts and city whom he casteth out as unmeasured But he leaveth the comparison of persons and runneth to things Gods ordinances which she abuseth Of that Scripture Rev. 11. we have spoken before Of these two women in Rev. 12. and 17. the Scriptures are so plaine that none of good understanding can mistake the one for the other or as this man doth make the one a part of the other as if both put together should make one Temple one woman one Church When the one persecuted flieth from the Serpent or dragon the other in the Dragons throne persecuteth reigneth triumpheth abusing and treading under foot Gods ordinances which belong to the persecuted woman as the Babylonians abused the vessels of Gods sanctuary burned and trode down the holy citie the place of the womans assembly His question When was the time that the woman fled into the wilderness is
nothing to the purpose For whensoever she fled seeing this other woman is not she but the foolish waman which opposeth her selfe and her doctrines unto Wisedom as in Prov 9. 13. 14. 15. 1. 2. c. men should know that the dead are with her and her guests are in the depths of hell He againe injurieth me when he sayth I here make the church of Rome she that now is to be also the court of Gods Temple and holy citie I make her to be the company of Gentiles like the Babylonians of old that tread down the holy citie and it is hee that speaketh M. Sm. language whiles he maketh the Jewes not the Babylonians to be the types of these Antichristians as we have formerly heard And it is his continuall fallacie in reasoning when speech is of the persons to flie to the things and ordinances typed by those holy places as if Ierusalem because it was alwayes the holy citie even when it was ruined could give holines to the prophane Gentiles that burned and trode it down I savd The heathens in their Altars Temples Sacrifices had the divine things of God among them as wel if not better then hath the Man of Syn and his worshipers in their sacrifice of the Mass and other manifold idâ—luries He replieth Why sayth he not then hath the church of Rome in her baptisme and other divine things of God among them though corrupted Answ. Behold here againe a plaine tergiversation I compare the sacrifices of the Gentiles with the sacrifice of the Antichristians he shunneth this and would have me speak of their baptisme As if the Lords Supper were not as holy as Baptisme But he is a frayd once to meddle with the Lords supper in Rome as we have seen before and wil have me write what he thinks good when the reason which I bring is too hard for him And yet he knoweth that elswhere I speak as much of their baptisme But thus he would here evade So I speaking of the Man of syn which in his own understanding is the hierarchie and of his worshipers the popish multitude he tells me Mr. Junius speaketh of the church of Rome and distinguisheth between it and the Man of syn with his hierarchie As if I also did not speak of that church when I mention the worshipers of the man of syn which whiles he by Mr. Iunius help would prove to be Christs true church in his covenant of grace contrary to th'Apostle who sheweth them to be in the state of damnation 2 Thes. 2. he is forced to give ground answereth not my reason touching the Gentiles but presently flieth to his wonted shelter of Judah and Jsrael Not regarding the instruction of the holy Ghost who throughout the book of Revelation mentioneth not the Israelites but as the sealed of God and kept from Antichrists abominations Rev. 7. and for the Popish multitude they are called Gentiles Sodom Egypt Babylon Rev. 11. 17. with which when mine opposite is pressed he flieth to Iudah and Israel for an answer as we every where have seen For the Church of Rome to be the Mother of Christians feighned to be like the true Mother sick swollen with the dropsie c. wherin he chargeth me not to answer or confute Mr. Iunius I have doen both shewing by evidence of the scripture Rev. 17. with Rev. 12. that she is not the true mother Ierusalem but the whore of Babylon not sick onely but dead in her synns Rev. 20. 5. with Ephes 2. 1. And Mr. Iunius himself calleth her the Pseudo christian or falsly-named Christian church Mine opposite after that he hath againe according to his wont fled to Iudah and Israel replieth to Rev. 20. And first He referreth us to his answer unto the like spoken before of Israel Answ. There he laboured to prove it not death in syn but death civilly by overthrow of their estate But that say I though it were true of Israel cannot be the meaning here for this speaketh of their estate whiles Antichrist the Beast and his kingdom liveth reigneth and triumpheth killing the saincts Rev. 20. 4. 5. so that he and his church is not dead civilly that is his kingdom 〈◊〉 not overthrowen all this while Secondly God speaketh here of such a death as is opposed to the first resurrection vers 5. but the first resurrection is from syn Coloss. 2. 13. 3. 1. and it is here sayd to be such as they that have part therin the second death hath no power on such Rev. 20 6. but if it be but a rising from civil death or destruction of an outward state they should not by it be freed from the second death which is due to such onely as rise not from death of syn So this his answer is impertinent Besides even Mr. Iunius himself expoundeth it of them that lye dead in syn 2. Jf this death sayth he be as some think the apostasie spoken of 2. Thes. 2. 3. we must then remember withall that this apostasie is in the Temple of God vers 4. like as there was apostasie in Iudah and Jsrael heretofore and that difference is to be put between Gods Temple and the apostasie it self c. Answ. I have shewed that this death Mr. Iunius also assenting must needs here be understood of death in syn or in Apostasie if so he wil have it named Wheras after his manner he compareth it with th'Apostasie of Iudah and Israel the holy Ghost as we have heard compareth it with Babylon Rev. 17. But if he grant the apostasie in Israel was death in syn it wil help him nothing for what people soever is dead in syn they are not actually Gods visible church til they be raysed in Christ. I grant him a difference between Gods Temple and the Apostasie for if by the Temple he mean the people of God free from apostasie such in deed are not dead but the people of Rome now are in apostasie and have been long and by the sentence of God are dead in syn and apostasie therfore they are not those living stones built up to a spiritual house on Christ the living stone an holy Priesthood to offer up spiritual sacrifice and for an habitation of God through the spirit but they are dead stones built upon Antichrist 3. Moreover sayth he the dead here spoken of live againe and reigâ—â— with Christ after the finishing of 1000. yeares Rev. 20. 5. whereas he speaketh of the Church of Rome as being long since damned and dead for ever so this Scripture will be found to be against himselfe Answ. The words of the Scripture are these But the rest of the dead lived not againe until the thousand yeares were finished this is the first resurrection Rev. 20. 5. How maketh this against me Doth it not shew they were dead the 1000. yeares of the Beasts reigne yet he would have them not dead but sick and diseased And how notoriously doth
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
God testified that Christ was not their mediator to accept their prayers Seing it is certaine that no man cometh to the Father but by him Joh. 14. 6. Thus men may be overseen sometimes to cite authors on their side which eyther say nothing or look quite an other way Touching Hos. 13. 1. THe last placé which here I cited was Hos. 13. 1. where Ephraim offended or synned in Baal and dyed whence I judged their estate to be dead in syn To this mine opposite sayth the same terme and phrase is used by Christ of the church of Sardis Thou hast a name that thou livest and art dead Rev. 3. 1. Should we now inferr hereupon that therfore baptisme and the other ordinances of God in the church of Sardis were but in shew reteyned therin and could not be unto them the signes seals of the forgivenes of synns and of life eternal and therfore were in their use of them false and deceyefull aâ— were the ordinances of God reteyned among the Gentiles Would any man of heart and understanding endure such blasphemie Sayth not the Scripture that the church of Sardis was one of the seven golden candlesticks c. Answ. A man of understanding wil discerne things that differ and be caried by judgment not by affection The syn of Sardis was secret hypocrisie the syn of Ephraim was open idolatrie the death of Sardis was discerned of Christ who searcheth the heart reines the death of Ephraim was discerned of men who can judge but by the works Sardis had a name among the churches to be alive when for the most part they were dead before God though some things remayned which are but ready to dye vers 2. and a few among them were worthy ones and undefiled vers 4. Ephraim was openly knowen to be fallen from God to Baal by the Prophets and by the church of Iudah Hypocrites in all true churches are dead before God though alive before men So Simon Magus was alive in the judgment of the Apostolik church and baptised therin Act. 8. when before God he was dead His baptisme was true baptisme so farr as men could judge though to himself before God he received judgment therby not being a worthy partaker But had he been an open worshiper of Baal and baptised or circumcised among the Baalists it could not by men have been judged a true signe and seale of the forgivenes of his synns he remayning unrepentant They that should so affirme should themselves not be farr from blasphemie before men of understanding that know upon what conditions the covenant of grace is made between God and men They in Sardis that were dead that is without true faith for by saith the just doth live could not by the sacraments or by any ordinance in the church be partakers of Christ of his death or resurrection before God so their baptisme was to them no baptisme And had they been so discerned of men their baptisme should so have been judged by men As the Canaanites in Sichem their circumcision was uncircumcision before men and not the signe and seale of the righteousnes of faith when they had no faith for the unbeleever remayneth in the state of damnation Mar. 16. 16. and the baptisme that saveth is not the putting away of the filth of the flesh but the answer of a good conscience towards God as th'Apostle suyth 1 Pet. 3. 21. That which he further annexeth that I say their reasons from Israel might well serve for the times wherein John lived when the true churches were many of them apostate wherupon he noteth my contradicting of my selfe c. was a mistaking that I distinguished not the state of Iudah which was a true church corrupted from Israel a false church and so the true churches apostate in th'Apostles time Revel 2. 3. from the false churches also in those times 1. Ioh. 2. 19. Into which oversight I fell by their citing undistinctly Jer. 3. and Esai 50. the one speaking of Israel the other of Iudah as is to be seen in their Advertisement pag. 107. wherto I gave answer in Animadvers p. 103. Secondly he pleadeth if Hose 13. 1. be understood of death in syn yet let it be well considered whâ—ther it will therfore follow that Circumcision now in Israel was not the Lords signe and seale of his forgivenes of syn but a false and deceitfull signe in their use therof and no better then the ordinances of the heathen For Christ sayd Let the dead bury their dead c. Luke 9. 60. was circumcision then among the Iewes a false and deceitfull signe in their life therof c. Answ. He runneth into his former errour the Iewish church in Christs time was a true church and Christ communicated in their Temple and sacrifices Israel when they served Baal was a false church and no man might awfully communicate with their Temple and sacrifices Christ speaketh not of the Church generally but of such as he knew to be hypocrites and dead though seeming alive we speak of Ephraim generally open offenders serving Baal and dead in the judgement of the Saincts The same I answer to his next instance of the church of Ephesus which then when Paul wrote was not the house of Baal but of the living God the pillar and ground of the truth 1 Tim. 3. 15. Moreover he citeth not my words sincerely I spake of the seale of forgivenes of synns 〈◊〉 them neyther did I say no better then the ordinances of the heathen which the reader may understand the ordinances devised by the heathens themselves but I sayd in their use of them false and deceitfull 〈◊〉 were also the ordinances of God reteyned in other nations as altars sacrifices c. touching whose estate I have spoken of before Thirdly he excepteth that Baals worship was first instituted by Achab about 60. yeres after Ieroboam and great difference was between Ieroboams calves and Baals idolatrie c. Answ. It is not material to our question who spake of Israels circumcision in their apostasie in generall before and after they were out of the land as before I have manifested 2. I acknowledge Achabs syn was greater then Ieroboams and false churches may grow worse and worse yet Ieroboams calves were also Divils as the holy Ghost calleth them 2. Chron. 11. 15. Fourthly he instanceth the 7000 in Israel that bowed not the knee to Baal 1. King 19. 18. asking what we shall say to these were they not circumcised or had they not the circumcision that was then in Jsrael or was it not to them the Lords seale of forgivenes of synns c. Answ. The instance is good to clear the controversie by the help of other scriptures In Rom. 11. Paul speaking of the rejection of the Iewes sayth Hath God cast away his people Farr be it For I also am an Israelite c. God hath not cast away his people which he foreknew Then speaking of
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 onely 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 onely 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 onely 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 mercie but now have obteyned mercie 1 Pet. 2. 10. hath reference to that Prophet who promised I wil have mercie on her that had not obteyned mercie 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 shal be 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