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
to mankinde c. I answer First for the persons that set downe this profession they are by the testimony of God that false prophet which with the Beast shal be tormēted for ever ever Rev. 20. 10. or at least they are those uncleane spirits which come out of the mouth of the Beast of the False prophet for they are the spirits of Divils working miracles which goe forth unto the Kings of the earth and of the whole world to gather them to the battel of that great day of God almighty Rev. 16. 13. 14. And this is apparant by that corrupt Testament and blasphemous notes and interpretations upon it which they there set forth to the world in sted of the true Christian and catholik faith Moreover they are a part of the popish hierarchie which mine opposite after maketh to be the Man of syn the son of perdition and the Beast which hee will not indure to heare that they should be accounted the church or maried to Christ yet here he maketh them the preachers of the doctrine of salvation Secondly for the Profession which they there make if it were sound and good yet denying it againe in their works it nothing availeth them for of such it is written They professe that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate Tit. 1. 16. But what shal we say if they deny the trueth of the doctrine of Christ not in work onely but even in word and profession First then to omitt their rayling against Calvin about the Godhead of Christ being of himself in their Annot. on John 1. sect 3. concerning Christs manhood and the trueth of his humane nature how ever they acknowledge him to have taken flesh of the virgin yet beleeve they and burne to ashes such as wil not beleeve it that the bread in the sacrament is transsubstantiated into the very body of Christ so they have a Christ made of a wafer cake a Christ whose whole bodie is in an hundred thousand places and moe at once even in all places of the world whersoever Masse is sayd by a Preist so he must have a fanatical bodie which can neyther be seen felt tasted or by any sense of man perceived as an humane bodie this breaden Christ they worship in that their idolatrous sacrament and doe eat him really properly with their mouthes And doe these now beleeve Christs humane nature aright when as by the plain scripture we are taught that the heaven must receive him until the times of restitution of all things Act. 3. 21. As for his office of Mediatorship wheras they profess him to be the singular Advocate and patron of mankinde by singular they mean not the onely Advocate or mediator as the scripture teacheth ◠Tim. 2. 5. 1 Joh. 2. 1. but a speciall or chief mediatour for they have innumerable other advocates and mediators as the heathēs of old had one chief God and many inferiour gods So the same Rhemists gloss on 1 Tim. 2. telleth us that though Christ be the onely singular Advocate and patron c. yet this letteth not but there may be other inferiour mediators though not in that singular sense And how they beleeve in their Queen of heaven let this one song amongst many other to the virgin Marie witness when they sing O regina poli mater gratissima prosi Spernere me noli me commendo tibi soli i. O queen of heaven c. J commend me to thee onely As for the redemption the full and sufficient ransome for all our synns payed by his blood which they would seem to hold it is with fraud and injurie to Christs blood which by their distinction satisfied for the syn but not for the punishment and therefore they have feighned a purgatorie fyre wherein mens soules doe beare the punishment of their owne venial synns Concil Trid-sess 6. can 30. Bellarm. de Parg. c. 1. From which also they can redeem themselves by money given to Antichrists priests that sacrifice for the synns of the living and the dead And whereas God teacheth us that we are justified freely by his grace through the redemption that is in Jesus Christ Rom. 3. 24. and that we are not justified by the works of the Law but by the faith of Jesus Christ Gal. 2. 16. the Antichristians teach us a justification by faith and works togither by Christs merits Saints and Popes merits their owne and these works by which they beleeve to be saved in part are very many of them wicked works of their owne devisings as going on pilgrimage giving of their goods to mainteyne Antichrists clergie and idolatrie and other like works of the Divil And of their owne idols as of an Agnus Dei made of waxe they beleeve and profess Omne malignum peccatum frangit ut Christi sanguis et angit Jt breaketh all wicked syn as the blood of Christ doeth Thus blasphemously they tread Christs blood under their feet Finally the faith which they profess to have in Christ what is it Any trust or confidence such as the faithful have in Christ to be their saviour as the Apostle teacheth in Rom. 8. 33. ◠39. Gal. 2. 20. Hebr. 3 6. Ephe. 3. 12. Nay this confidence they reject as a presumption and their faith which is without confidence being but an assent to the trueth of Gods promises not a confidence of their justification in particular is such a faith as the Divils have who know and assent to the trueth of Gods promises unto mankinde See Bellarm. de Iustific l. 1. c. 5. 6. c. Now if this painted face of the Romish Iezebel be so fowle and uglie being compared with the beawtie of Christs true spouse what may wee think is the faith of that ignorant seduced multitude of Antichristians who professing Christ in name looke for salvation by the wicked workes which the Pope hath learned them and by the works of the Law of God and beleefe in Christ and their owne sufferings confusedly togither and yet neyther know Christ nor what true saving faith in him doth meane Object Who dare say but that God by this faith in Christ saveth some of them who doe thus beleeve in simplicitie c. Answ. And who dare say but that God notwithstanding this faith professed by the Iesuites as before may justly damne them though they thus beleeve in simplicitie ' Seing even in these things which they profess they corrupt themselves with horrible idolatries having many false Gods and false Christs in whom they also trust and dayly pray unto them as did the heathens And seing this their faith considered in the best is no true saving faith but as themselves say The faith which truely justifieth is not that wherby they beleeve that God is merciful unto them but that wherby they beleeve with the whole hart without any doubting that Jesus is the Christ and the son of
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
from the type to the thing typed that they are both in an equal estate appeareth further by his own grant in pag. 126. where he maketh Antiochus and his captaines c. a type of the Papacie Now it is confessed of all that Antiochus and his companie were Pagans in religion so by the like reason the Pope with his captaines and souldjers must be Pagans also 6. The 6 reason alleaged for them is that it should be syn for Papists and Apostate Christians to marie with Pagans to neglect baptisme not to sanctifie the Lords day as it was in Iudah and Israel to marie with the heathen to neglect circumcision to profane the Lords day c. Dan. 11. 32. with 1. Maccab. 1. 16. 45. 51. 55. and with Mal. 2. 11. Ezr. 9. 1. 2. 10. 10. Neh. 13. 3. 23. 27. Hos. 5. 7. 7. 8. 8. 12. Amos 8. 5. with 2 Cor. 6 14. c. which should not so be if they were not the church and people of God under his covenant and bound to the observation of his ordinances For Pagans and such as perteyn not to the Lords covenant being not his church and people are not in their estate bound to these and the like ordinances of the Lord which he hath given to his church and people Psal. 147. 19. 20. with Deut. 7. 1. 11. Answ. This reason is sundry wayes faultie 1. Of Pagans he sayth they are not in their estate bound c but Papists and apostate Israelites he would have them bound yet mentioneth not their estate wheras if he speak not of them also in their estate his argument is false and fraudulent 2. The scriptures alleaged Psal. 147. Deut. 7. are by him abused whiles he restreyneth them to these and the like ordinances namely mariage circumcision baptisme and the Sabbath understanding by the like ordinances as I suppose the Passover and other sacrifices the Lords supper c whereas the Psalmist speaketh generally of Gods Words Statutes or Ordinances and Judgments Psal. 147. 19. 20. which three doe comprehend the moral Law called the Ten Words the Ordinances of worship and service and the Iudicials for punishment of malefactors all these the Prophet sayth were shewed unto Jsrael and God dealt not so with any nation Now to conclude from these words therfore the nations were not bound to observe the ordinances because God had not shewed them unto them as he had doen unto Israel namely by his written Law given at Mount Sinai hath no more weight then this Therfore the nations were not bound to the moral Law or to the Iudicials and so synned not in committing idolatrie murder whordome or the like But this is impious to say and a false conclusion therfore his conclusion also touching the ordinances is false and can not rightly be gathered from this text The evil of it further appeareth in one of his instances the Sabbath day which is one of the ten coÌ„mandements and instituted from the beginning of the world Gen. 2. If then the nations were free from syn when they kept not the Sabbath because they had it not written in the book of the Law or Tables of stone as had Israel were they not also by the same reason free from syn in not keeping the other commanments So for the Lords day now he maketh the church of Christ onely and so the Papists and other like whom he accounteth true churches synners if they keep it not all others he freeth from syn as not bound to keep it Wherupon this paradox followeth that the further men fall away from Christ the more free they are from syn For the church of Rome being fallen to Antichrist the Pope they are synners in his account if they keep not the Lords day but the churches of Corinth Ephesus and other like which are fallen to Mahomet they are no synners in his account though they observe not the Lords day and why Onely because they are fallen so farr as they are no church of God nor in his covenant of grace Thus the further from Christ the freer from syn if this doctrine be true But I suppose the contrary to be true and that all peoples how farr soever fallen from Christ are now bound to keep the Lords day and other ordinances of Christ and it is their great syn that they doe not For Christ sent his Apostles to teach all nations to baptise them and to teach them to observe all things whatsoever he commanded his Apostles even to the worlds end Mat. 28. 19 20. And they went into all the world preaching and admonishing all men every where to repent and beleeve the Gospel to be baptised and observe all the ordinances of Christ and all that obeyed not or that have since fallen from their obedience are guiltie before God and shal be condemned because they beleeve not in Christ and keep not his commandements Mark 16. 15. 16. If it be sayd that a Turk or Pagan in that their estate of unbeleef may not lawfully be baptised or admitted to the Lords supper til they repent this is true yet can we not therfore say they are not bound to be baptised or are free from synin neglecting baptisme for they are bound to all the doctrines and ordinances of the gospel in order first to repent and beleeve then to be baptised then to receive the Lords supper and so all the rest If further it be sayd that the Papists in their estate of misbeleef and idolatrie may without repentance and without returning to the true faith be partakers of baptisme and the Lords supper c it is denyed For if the Iewes which were the true church though corrupted might not be received to baptisme without repentance as the scriptures shew Mat. 3. 6. 7. 10. Luk 7. 29. 30. Act. 2. 38. then the Antichristians the members of that church which by Mr. â—ohnsons owne acknowledgment is fallen into most synfull and deep defection and apostasie and is a notorious harlot and idolatresse may much less be baptised or admitted to the Lords supper unless they repent And wheras mine opposite pleadeth for their right in the sacraments other ordinances which they should syn to neglect it would be knowen where they are bound to receive them whether in their own church or in some Christian reformed church If in their owne then they are bound to heare Mass and syn if they be not partakers of it for that is their idolatrous supper then doe not the Magistrates well to forbidd them their Masses and other ecclesiastical exercises which they are bound by God to frequent and should syn if they used them not If they have right unto them in other reformed churches then is there to be a communion between true Christians and those Antichristians in one body at one Table for as the Apostle sayth wee being many are one bread and one bodie for we are all partakers of that one bread 1 Cor. 10. 17.
is by their owne grant the man of syn of whom the Apostle here speaketh c. Therfore the church of Rome is the Temple of God also that here is spoken of I answer This argument I might wholly grant and not hurt the cause I plead for For though the church of Rome be the Temple of God which Paul speaketh of yet followeth it not that it is Gods true Temple or true Church which is the point that should be concluded seing the scriptures often speak of things as once they were though so they continue not still as also they speak of things according to the outward pretense and shew that is made of them though in deed and trueth they be nothing less The first is manifest by these and other like instances Abigail is called the wife of Nabal 1 Sam. 30. 5. though Nabal was then dead and his wife maried to David Simon is still called the Leper Mat. 26. 6. though he was then clensed of his leprosie The king of Tyrus an heathen man that lived in Ezekiels dayes is sayd to have been in Eden the garden of God to have been upon the holy mountaine of God and to have walked in the middest of the stones of fyre Ezek. 28. 13. 14. meaning that he had been in Gods church on mount Sion among the people of God although not he himself but Huram his predecessor many yeres before in the dayes of David and Solomon was the man that became a proselyte in Israel and helped to build the Temple 2 Chron. 2. 3. 16. even as if a man should speak to the Bishop of Rome at this day and tell him what he was for a Bishop in th'Apostles dayes and how now he is degenerate and become the man of syn The mountaines of Horeb and Tabor where God once gave his Law and Christ was transfigured are after still called the mount of God and the Holy mount 1 King 19. â— 2 Pet. 1. 18. because they had been for the time sanctified by the presence of God And so the Temple in Ierusalem after the Iewes had crucified Christ refused the gospel were broken off because of unbeleef and the sacrificing and worshiping in that place was ended yet is it until the utter ruine of it by the Romans called the holy place Mat. 24. 15. Thus also the Citie become an harlot is called the faithfull Citie Esai 1. 21. the wicked that hath forsaken his righteousnes is named arighteous man Ezek. 18. 26. according to their former and not their present estate And when these titles are given them it is not to justifie them at all but to aggravate their syn So for the second that things are called according to the outward appearance and pretext set upon them though they be in deed false is evident by these and the like examples false Gods which are but idols are called gods usually so one Prophet calleth those the Philistians gods 1 Chron. 14. 12. which an other calleth their images 2 Sam. 5. 21. False prophets are called Prophets 1 King 22. 6. 22 and Balaam a Soothsayer among the heathens Jos. 13. 22. is called a Prophet 2 Pet. 2. 16. The evil spirit whom the witch of End or raised up for Saul is called in the scripture Samuel 1 Sam. 28. 11. 12 15. 16. 20. by reason wherof the Papists contend that it was Samuel in deed and not the Divil urging the letter as mine opposite doth urge against me this phrase of the Temple of God The idolatrous Temple which Ieroboam made in Israel in honour of the God which had brought them out of Egypt is called the house of their God Amâ—s 2. 8. yet that it was his true house or temple I never heard of any that would affirme though it was the true God whom they worshiped therin for Baal with his house was then destroyed out of Israel 2 King 1â— 27. 28. Now mine opposite hath given us a good rule in this his last book when answering the Anabaptists he sayth The word of God is not the bare letter or outward syllables but the intendement and meaning of the holy Ghost by whom it was given Which should carefully be observed by the due consideration of the scriptures with the circumstances therof and by the conference of other places of scripture and the proportion of fayth layd togither Which whiles the Anabaptists neglict they look on the scripture partially and press the letter extreamly without consideration of the true and right meaning therof These words of his are true the more it is to be lamented that he himself would so press the letter against me and not weigh the meaning of the same by it self and other scriptures and the proportion of fayth layd togither In alleaging this text he layeth downe the words thus There shal come an apostasie or falling away wheras the Apostle sayth except there come an apostasie or falling-away first which word first may intimate that the church should fall away from the love of the trueth before the man of syn should be revealed and this is apparant by the 10. verse where the people whom Antichrist seduceth are sayd to be them that perish because they received not the love of the trueth that they might be saved Or if the word first which mine opposite leaveth out be understood before Christs coming then is it meant of the apostasie or the falling away so called by an excellencie as exceeding all other And is not to be referred to Antichrist the head onely but to Antichristians the bodie also who after other synns should fall away with Antichrist and be damned with him as in the 11. verse it is sayd God shall send them strong delusion that they should beleeve a lye shat they all might be damned who beleeve not the trueth but had pleasure in unrighteousnes So that by the whole scope of this scripture it is evident the Apostle divideth not the people of the church of Rome from the Bishop and ministers of the same as if the people should be Gods true Temple Christs true Church under his covenant and so in the state of grace when the Bishops and ministers are the Divils Temple Antichrist the man of syn and so in the state of damnation but maketh both bishops and people deceivers and deceived all of them under wrath and condemnation otherweise then my opposite would perswade For he pleading thus The Apostle speaking of Antichrist describeth him thus There shal come an apostasie c would have men think that the Bishop and ministers of the church of Rome are the apostasie and the people not contrarie to all the scope of this scripture contrarie also to Paul in 1 Tim. 4 1. where he foretelleth of some that should apostate or depart from the faith giving heed to seducing spirits and doctrines of Divils meaning it of the people deceived by false teachers yea it is contrary also to mine opposites own graunt who
sayd a litle before that the church of Rome is fallen into most sinfull and deep defection and apostasie and so is a notorious harlot and idolatrâ—ss Wherefore his distinction here between the apostasie the church of Rome making the one Antichrist the other Gods temple under his covenant of grace neyther accordeth with the scriptures nor with his own assertion Next this where he sayth that by the Temple of God in Israel was figured the church of God among Christians it is graunted But withall let it be noted that himself can not deney but the Temple and tabernacle in Israel was not the church and congregation of Gods people properly but a sacramental signe of Gods dwelling with them which I before confirmed by these scriptures Exod 25. 8. 2. Chron. 6. 2. Ezek. 37. 26. 27. Rev. 21. 3. Secondly he himself affirmeth that the temple at Ierusalem did primarily figure out Christ and secondarily the church both the catholik or universal and particular churches likeweise particular Christians and in several respects both their bodies and their soules and consciences Vpon which graunts of his it foloweth that there is no necessarie consequence of this his proposition Jf the Pope of Rome with his hierarchie be the man of syn spoken of in 2. Thes. 2. then is the church of Rome the Temple of God there spoken of for he understanding by the church the people as in 1. Cor. 3. 16. 17. 2. Cor. 6. 16. Eph. 2 21. and yet granting that the Temple in Israel was not the people all may see the weaknes and insufficiencie of this inference that because the Pope of Rome sitteth as God in the Temple of God therfore the people of the church of Rome are that Temple of God there spoken of consequently Gods true church For why now may we not as well if not much better say that by the Temple of God is understood the doctrine and profession of Christ the true Temple or as in my former †book I shewed thus As the Temple was an outward signe of Gods presence with his people and of his inward dwelling in their harts * by saith and by his spirit unto their salvation so Antichrists temple is an outward shew of his presence with that seduced people in whose harts †he dwelleth by Popish faith and by his spirit of errour carying them to damnation But as Antichrist shal not professedly deny the true God or Christ though in deed he falsly * sheweth himself that he is God so shal hâ— not professedly deny the Temple or church of God but falsly vaunt his adulterous synagogue to be the same Vnto this exposition mine opposite hath given no answer and it being according to the scriptures trueth of the thing in controversie I leave it to the prudent reader whether the outward shew and profession of Christ and Christian religion be not the first thing here intended of th'Apostle by the Temple of God And this is further confirmed by Rev. 11. 1. Where the Temple Altar and Worshipers are three distinct things and the people are the worshipers there spoken of neyther the Temple nor the Altar of which place we shal treat anone Then wheras he granteth that the Temple in Ierusalem did primarily figure out Christ how is it that he wholly neglecteth the primarie thing figured and insisteth upon the secondary the church or people of Rome Seing it is knowen how the Pope pretendeth him self to be Christs vicar and deputie on earth and to be the servant and worshiper of Christ in heaven and may we think that th'Apostle in warning them of the mysterie of iniquitie would not imply the chief point of the mysterie that Antichrist should in pretence sit for Christ and in his sted as his vicar generall on earth Thus to sit in the Temple or for the Temple of God may well be understood that Antichrist should sit for Christ a pretended friend but in deed an adverse foe Now for that which the Temple secondarily figured namely the church catholik and also particular and so mens consciences he wavereth in his application He sayth this terme the church of Rome is taken eyther particularly which he applieth to the Laterane church in Rome the Popes parish church or more generally for all other such Christian churches as are come under the Popes jurisdiction c. This later I hold to be most proper here for what needed there such warning to the Thessalonians other christian churches through the world if a Bishop of the Lateran parish a corner in Rome had exalted himself above God therin onely and had not usurped also a pretended Christian power over all And the complement of the prophesie is an evident exposition of it for who knoweth not that the Pope scorneth to be Bishop of the Lateran parish onely it is a jurisdiction over the catholik church throughout the earth which he chalengeth And now what proof bringeth mine opposite that the church of Rome as God constituted it is taken generally for other Christian churches under the Popes jurisdiction None at all neyther can he bring any jote of Gods word for the same Againe what proof maketh he that the catholik Romane church wherin the Pope sitteth is the true church of God None but this J suppose these men themselves being better advised wil not deny them to be the churches and Temple of God But he should have shewed if it had been possible for him that the Romane church is by divine institution the catholik or universal church which because I assure my self it can never be doen I conclude that this Romane catholik church is a fiction of the Popes braine and a meere idol like himself and is no otherweise the Temple of God then the Pope is Christs universal vicar namely in lying words and vaine ostentation And so the maine ground for the Temple of God wherin Antichrist sitteth to be the true church of Christ is overthrowne As for the Popes Laterane parish I both deny it to be Christs true church and that it onely is the Temple of God wherin Antichrist should sit His proof of the former is this Jf we understand it of a particular church as the Apostle wrote his epistle to the church of the Romans how shall we soundly deny it eyther to be the Temple of God or Antichrist to be set therin Thus have we suppositions and questions in sted of proofes To his demand I answer it is the Temple of God in pretence not in trueth even as the Pope is a bishop of Christ in pretence but in deed is Antichrist the man of syn as mine opposite granteth The church that was in Rome in Pauls time wil no more justifie the Popes synagogue there now then the Christian ministers which were then in that church Rom. 12. wil justifie the Antichristian prelates that there reigne at this day Secondly the Laterane parish at Rome is of the
Popes faith religion and worship there are like priests like people Now if the Bishop of that parish be Antichrist the son of perdition as th'Apostle telleth us 2 Thes. 2. 3. then his parishoners which have no other faith or religion then he are also the children of damnation 2 Thes. 2. 12. and so can not be judged to be Christs true church and in the state of grace sealed of God with his covenant unto salvation In the Lateran Church of Rome where Antichrist is parish priest the people are grosse idolaters hereticks worshipers of Divils and of him that sitteth as God in the Temple of God ascribing unto him that Holyness divine power and jurisdiction which he doeth blasphemously challenge and mine opposite could not shew one man of that parish that differeth at all from the religion of their priest how is it then possible that he should be Antichrist and they true Christians he under wrath they under the covenant of grace he the very Temple of the Divil and they the true Temple of God For shal not the same religion and faith which justifieth them justifieth him also when it is found in him as well as in them Wherfore eyther the man of syn himself must be a sainct among those saincts or they togither with him must be as the holy Ghost calleth them an habitation of Divils Revel 18. 2. To conclude then seing there is no true visible church of Gods institution but a particular congregation any other general or catholik visible church of Rome being but the Popes own wicked fiction and seing Antichrists parish church can no more be Christs then Antichrist himself it can not without injury to the Apostle and to the proportion of faith and to other scriptures and to reason it self be gathered that the church of Rome is at this day Gods true Temple or Christs true Church Albeit for that there was once a true Chrrstian church in Rome and these Antichristians now profess to be the successors of the same and pretend one faith religion worship and reteine some doctrines and ordinances of Christ still which they synfully profane they are therfore sayd to be the Temple of God as before I have shewed Moreover there can no church be called the true Temple of God but in respect of Christ the chief corner stone and foundation of the building for he is called the living Stone and his people are living stones built up a spiritual house in him and so grow up to an holy Temple in the Lord 1 Pet. 2. 4. 5 Eph. 2. 20. 21. If therfore Antichrist sitteth in the true Temple of God he sitteth first in Christ the head and secondarily in his body and people but Antichrist is no otherweise in Christ then in a feighned profession of him whom in deed he denyeth 1 Joh. 2. 22. therfore he is not in the Temple of God but in respect of his profession of Christianitie and of the Christian societie in his people both which are false and deceitfull after the working of Satan in all deceivablenes of unrighteousnes 2 Thes. 2. 9. 10. Now it followeth that I defend my former writings against which he excepteth as for the reproches which he layeth upon my self and his trifling exceptions against words and phrases I will omitt as fruitless Wheras in scanning the Apostles words I noted mine opposites omission of Antichrists sitting as God in the Temple of God which words as God doe give light to the true meaning he excepteth how he could alleage that one Greek copie wanteth those words so doth the Syriakas Mr. Beza observeth also the Latine I answer if one copie want them and many or all other have them it is no wisdom to leave the many follow one without apparant reason For the Syriak he was deceived for it hath those words plainly though the copie which Tremellius used wanted them through the copiers default as Mr. Iunius sheweth in his notes upon the Syriak version on 2. Thes. 2. 4. As for the Latine it omitteth sundry other good things in other places and is no warrant for us to follow Obj. The question was not about the manner of Antichrists sitting in the Temple of God whether he should sit as God therin or no. Therfore I needed not alleadge these words Answ. But the question was about th'Apostles meaning in that place and therfore his words which help to manifest his meaning should have been alleaged Obj. Jt is knowen to be usual in all writers sometimes not to mention somtimes not to insist at all upon such words as perteâ—ne not to the matter in hand c. Answ. Yet I though I first used the whole phrase of the Temple of God am taxed for that I doe not after alwayes repeat all the words But to let pass such things this speech sitteth as God perteyneth much to the matter in hand for if the people which he wil have to be the Temple of God doe so acknowledge and honour the Man of syn for God as he there sitteth shewing himself that he is God then may we as well doubt whether they be the people of the true God as whether the man of syn be the true God But whatsoever honour divine power the man of syn challengeth to himself the â—ame doe the people of Rome the Temple of God give unto him in word and deed So the words are needfull and perteine to the matter in hand For by the worshiping of that Beast the false church is distinguished from the true church which refuseth to worship him Rev. 13. 8. 16. 17. 14. 1. 4. 9. 10. 11. 12. 20. 4. 2 Thes. 2. 10. 11. 12. Obj. Of Antichrists sitting th' Apostle saith that he sitteth as God but of the seat where he sitteth he sayth expresly in the Temple of God and sayth not as in the Temple of God as the answer here would import which therfore is merely shifting and full of deceyt Answ. So the Prophet sayth expresly in the house of their God Amos. 2. 8. and sayth not as in the house of their God though he speaketh of an idolatrous temple which Ieroboam pretended to be Gods and the Apostle sayth expressly there be gods many and lords many 1. Cor. 8. 5. and sayth not as gods or as lords when yet he meaneth the false gods and idols of the heathen And the scripture expressly sayth the woman saw Samuel and Saul perceived that it was Samuel and then sayd Samuel because of the words of Samuel 1. Sam. 28. 12. 14. 16. 20. and sayth not one as or like to Samuel though it was but the divil in the likenes of Samuel Paul sayth expressly that Satan is transfigured into an Angel of light 2. Cor. 11. 14. and sayth not aâ— into an Angel though in the very next words he sayth that his ministers are transfigured as the ministers of righteousnes v. 15. Which terme of transfiguring is sometime used for a
their God and the Chaldee paraphrast as ancient as the Apostles age expoundeth the house of their idols they contradict not one another seing the same thing may be Gods in shew and the divils in deed and trueth for even Satan himself is transformed into an Angel of light 2 Cor. 11. 14. Obj. When the Apostle describeth the mysterie of Antichrists iniquitie would he teach the church that the place of his sitting is the Temple of God if he meant that it were in deed the synagogue of Satan and the temple of Antichrist For that Antichrist should sit in the temple of Antichrist and synagogue of Satan what mysterie is there in it All the world would easily perceive that these agreed very well and most fitly togither But for Antichrist to sit in Gods temple and Christs church this is in deed a mysterie Answ. The mysterie of iniquitie began in the true church but continued not therein alwayes for when it was discerned the church eyther cast it out or soon degenerated into a synagogue of Satan if it accepted Antichrist for God as the Church of Rome doth at this day Which I further manifest thus 1. The Apostle sayth As ye have heard that Antichrist shal come even now are there many Antichrists c. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us Who is a lyer but he that denyeth that Jesus is the Christ he is Antichrist that denyeth the Father and the Son Whosoever denyeth the Son the same hath not the Father 1. Joh. 2. 18. 19. 22. 23. This scripture teacheth us first that all hereticks departing from the faith of Christ are generally Antichrists though they reteyn the name of Christians still as did the hereticks in th'Apostles time 2. That such are gone out from the church and are in deed none of it though they pretend to be the true church as all hereticks have doen. 3. That both teachers and people departed from the faith and church of Christ are comprehended under the name of Antichrists and not the Bishops onely 4. That whosoever is Antichrist especially the great Antichrist he denyeth the Son Christ and consequently God the Father Now let us apply these things to the Bishop and hierarchie of Rome whome mine opposite granteth to be the great Antichrist If the Pope and his hierarchie be Antichrist then are they none of the Apostolik church but gone out of the same but they are Antichrist by my opposites owne confession Therfore they are none of th'Apostolik church The Pope and his hierarchie are both in and of the church of Rome the heads teachers and principall members of it of the same faith religion and worship but they are not in or of the Apostolik christian church as before is proved therfore the church of Rome is not an apostolik Christian church If the church of Rome denyeth both the Father and the Son then is it Antichrist as the Apostle sayth and so no true Christian church But the church of Rome denyeth both the Father and the Son therfore it is no true Christian church If the Pope his hierarchie deny both the Father and the Son then the church of Rome also denyeth them for they beleeve as the Pope and hierarchie beleeveth have one and the same religion with their preists But the Pope and his hierarchie deny both the Father and the Son otherweise they are not the Antichrist as mine opposite sayth they are therefore the Church of Rome also denyeth both the Father and the Son Now seing it is thus how is it possible that it should cōtinue the true Church of Christ otherweise then by lying pretext and ostentation And this is the mysterie of inquitie if men could comprehend it that the Bishops and people of Rome being at first Christs true church departed by degrees from the faith worship of God til they came joyntly to beleeve lyes and to worship creatures idols and divils Rev. ◠30. and became a Beast or Antichristian kingdome yet with two hornes like the Lamb Christ Rev. 13. blaspheming Gods Tabernacle them that dwel in heaven that is the true church they pretend themselves to be the onely true church of Christ and that all other are hereticks they pretend succession even from th Apostles dayes without change of religion and so they sit in the temple of God or for the Temple as if they none but they were the Temple and church of God the Pope being the head of this sinfull corporation of this Beast or kingdome and exalting himself above God Christ whiles yet he calleth himself Christs vicar and the Servant of the servants of God and by strong delusion keepeth his people in beleef of lyes that togither with him they all might be damned who beleeve not the trueth but have pleasure in unrighteousnes as the Apostle sayth 2. Thes. 2. 12. Now where he objecteth what mysterie is there in it that Antichrist should sit in the temple of Antichrist I answer it is a great mysterie in that it is doen by him and his under the name and shew of Christianitie and as the Apostle sayth after the working of Satan with all power and signes and lying wonders and with all deceivablenes of unrighteousnes 2. Thes. 9. 10. And where he further sayth but for Antichrist to sit in Christs church this is in deed a mysterie I answer it is in deed a contrarietie and impossibilitie not a mysterie for no man can serve two masters Mat. 6. 24. of whom a man is overcome of the same is he brought in bondage 2. Pet. 2. 19. to whom men yeild themselves servants to obey his servants they are to whom they obey Rom. 6. 16. Now the church of Rome yeilding unto and obeying Antichrist cannot be the servants of Christ if th' Apostles doctrine be true And after mine opposites manner of reasoning an other man might say seing Christianitie is the mystirie of godlines 1. Tim. 3. 16. as Antichristianitie is the mysterie of iniquitie 2. Thes. 2. 7. Christ must sit in the Temple of Satan as Antichrist sitteth in the temple of God for for Christ to sit in the Temple church of Christ what mysterie is there in it but for Christ to sit in Satans temple and Antichrists church this is in deed a mysterie Were not this think we good reasoning to put darknes for light and light for darknes Christ into Antichrists place and Antichrist into Christs for to finde out a mysterie But they that have their eyes opened to read the mysterie that is not onely in the Pope but on the forehead of the whore of Babylon his church will soon espie this fraud though others are bewitched with her painted face For as Satan can transforme himself into an Angel of light and his ministers
set among his people wheras in his understanding the Temple of God wherin Antichrist sitteth is the people 2. That Temple was not infected with syn but the syn rested in the persons that worshiped in it or came into it as I shewed before from Levit. 16. 16. Wheras the church of Rome is so infected with Antichrists syn as mine opposite confesseth it to be in most synfull and deep apostasie and so to be a notorious harlot and idolatress which all the people of God ought to forsake 3. That temple merely suffred that misusage at the hands of synners Iewes and Gentiles even as Christ the true Temple in his humanitie true Christians his members have suffred at the hands of the Romans of old heathens and now Antichristians But to make that temple a type of this malignant church which togither with her head the Pope persecuteth Christ and his saincts and worshipeth creatures idols and Divils is altogither amyss For so we might conclude thus As the Temple of God though it were defiled with the apostasie idolatrie of the Iewes and of the Gentiles with how great abomination soever yet continued Gods holy Temple still and could not by any impietie become the Temple of Antichrist or of Satan so the church of Rome though it should be defiled with apostasie idolatrie prophanenesse atheisme eyther of Antichrist or of Iewes Turks or Pagans if it should beleeve and receive the religion of Maomet or of Iulian the Apostata yet should it continue the true church and people of God and under his covenant of grace Behold what favour the church of Rome hath found above all churches under heaven that if she receive Iudaisme or Paganisme if she worship the Beast the Dragon or Divil himself by open profession yet the abideth the church of God for if Antiochus who set up Iupiter Olympius image in the Temple had set up also the professed worship of the Divil yet the Temple should have been Gods holy temple notwithstanding and so by proportion the church of Rome must be if this comparison of mine opposites be true By such doctrine the whole gospel of Christ is overthrowne For faith and sanctimonie of life are the summe of all the gospell and both of them are destroyed For though Rome be apostate and departed from the faith as Paul foretold 1 Tim. 4. 1. though she beleeve in a wafer cake and worship it for her God and maker though she beleeve to have forgivenes of synns by the abominable massing sacrifice of her priests by the pardons and indulgences of her popes and to merit salvation in heaven by wicked works which she doeth being taught by the Man of syn though she have many thousands of new Gods and new Christs even so many as there be Angels and saincts in heaven and moe too though she be as filthy in life as Sodom as idolatrous malignant against Gods people as were Egypt and Babylon unto which the holy Ghost hath compared her Rev 11. 8. 14. 8. yet so long as she wil say to Christ but as the Divil sayd Thou art Christ the son of God Luke 4. 41. that is so long as she reteyneth the profession of Christianitie she is the Temple of God the church of Christ and under the covenant of salvation But he that justifieth the wicked is an abomination to the Lord Prov. 16. 15. and woe unto them that say concerning evil it is good Esa. 5. 20. Can not men put difference between Gods ordinances given unto a people the people themselves that injoy use or abuse those ordinances The Temple was an ordinance given unto Israel as were the altars and sacrifices therin so God gave unto all the world by Noe commandements for altars and sacrifices Gen. 8. 20. unto Abraham he commanded circumcision unto Christians baptisme the Supper of Christ c. All Gods ordinances continue in themselves holy till God doe abrogate them though men that abuse them fall to be most unholy and without God in the world So the sacrifices of sheep and Oxen were in themselves Gods holy ordinances howsoever abused by the Iewes in Ierusalem by the Israelites in Samaria and by the heathens in their severall lands so circumcision though profaned by the Sichemites Gen. 34. so baptisme and the Lords supper though turned by Antichrist into abominable idols remayned and doe remaine in themselves Gods holy ordinances though men have abused them to their damnation so the Sun moon and starrs continued Gods good creatures though men made idols of them to themselves To reason therfore from the creatures and ordinances unto men which abuse them and to gather because the creature or ordinance abideth good in it self therfore the person that abuseth it abideth good also or to wrest a type as mine opposite doeth from a creature or ordinance of old to a most synfull people now and make them alike holy is an high abuse of Gods ordinances and a taking of his name in vaine Of the Temple in Rev. 11. MIne opposite proceedeth to speak of the Temple and court in Rev. 11. 1. 2. and to apply it to his present cause That which he first speaketh of the word Temple diversly used and meaning not onely the house but the Court yard or Courts I graunt unto him How to apply it he sheweth himself uncertaine whether more generally to the Christian church or more specially to the church of Rome Yet every way sayth he it wil folow that the state of the sayd church of Rome and Christians is to be esteemed according to the estate of the Temple at Ierusalem and particularly with reference to the court and holy citie given to the gentiles and therfore is to be accounted the church and citie of God as the other were his court and citie though polluted c. This I deny the church or people of Rome at this day is not answerable to the Temple or court or city of Ierusalem in holynes but to the gentiles in profanenes And I have before manifested his great abuse of that proportion from the Temple polluted yet continuing the Lords and holy in it self to the people apostate and fallen from the Lord from his faith and worship to the faith and worship of Antichrist In sted of proofs he offreth things to be considered The first wherof I leave as not perteyning to our controversie though it may seem not agreable that the most holy place should be omitted as figuring heaven seeing in the 19. verse when the Temple was opened the Ark of Gods testament was seen in it and the Ark was set in the most holy place 2 Chron. 5. 7. It is true that that place figured heaven Heb. 9. 24. but it might also figure other things on earth as the Temple it self figured both Christ and the Church as we have formerly heard His second consideration is whether by the temple of God here may not be understood the holy place and figuratively
faithfull Christians and more inward church of God invisible to men but seen and preserved of God c. And by the Altar and worshipers be figuratively noted the spirituall worship and mediation of Christ with faithfull Christians and worshipers made Priests unto God who wholly and onely rely vpon Christ c. Answ. Seing here are three distinct things the Temple the Altar and the worshipers it seemeth unfit to confound the first with the last the worshipers here are the faithful Christians which serve God in his Temple as Rev 7. 15. and upon his Altar To make the Temple to signify faithful Christians here when the worshipers are the faithful Christians here themselves it â—itteth not the vision Rather as the Temple figured Christ in his humanitie Joh. 2. 19. 21. God manifested in the flesh in whom God dwelt in whom all doe serve the Lord and as the golden altar of incense figured his mediation the brazen altar for sacrifice figured his oblation of himself for his Church so here the measuring of the Temple Altar and worshipers signifieth the restauration of Christian religion from the Apostasie of Antichrist the Temple of God signifieth Christ truely professed for his person or doctrine of true Christianitie constitution of the Church therein the Altar is the true doctrine of his oblation and mediation for us and the worshipers are the faithfull Christians that worship God in the true profession of Christ and of his mediation and sacrifice as in the true Temple and altar of God contrary to the heresies and abominations of Antichrist His third and fourth considerations are by the Court without the Temple to be noted in figure the visible church Christians By the holy citie Jerusalem to be noted in figure oyther the visible church and outward state of Christians more generally or such as are truly godly and Gods holy church more particularly By the Gentiles to understand hethens and rebellious Jewes that is profane and wicked Christians the Antichristian hierarchiâ— and Locusts Rev 9. c. Answ. This is faultie three wayes first in confounding persons and other things as one secondly in shuffling true Christians and Antichristians as one bodie thirdly in restreyning the gentiles or heathens spoken of in Revel 11. 2. to the Pope and his hierarchie onely 1. The thing here shewed in vision was after the manner of Ierusalem and the Temple of old there the Temple was not the people neyther were the courts the people neyther the citie when it was distinct from the citizens but they were holy places and signes appointed of God for the people to worship him in by them 2. True visible Christians which he sayth are the court and citie and Antichristians or as he would have it the Pope and his hierarchie whom the Lord calleth Gentiles or heathen he would have mixed togither as one body and church the Antichristian heathens to be the Bishops and pastors and the visible Christians to be the flock and this for the space of 1260. yeres as himself numbreth the 42. moneths a day for a yere Which is contrary to the whole scope of this book of the Revelation which sheweth the true Christians to be such as are marked and sealed of God Revel 7. 3. c. having his name in their foreheads virgines and folowers of the Lamb Rev. 14. 1. 4. such as worship not the Beast or his image neyther receive his mark on forehead or hand Rev. 20 4. whereas by his exposition the true visible Christians are those that worship the beast as the church of Rome doeth and have doen these many yeres 3. That the gentiles should be onely the Pope and hierarchie agreeth neyther with trueth nor type for whether he respect the rebellious Iewes or faithless Gentiles it can never be shewed at any time that they were onely Priests and Levices or Kings captaines and officers that trode down Ierusalem or dwelt in the court without the Temple but people with priests and soldjers with captaines that strange it is from whence he should gather this interpretation And though many of all sorts have expounded this book yet never read I of any one neyther doeth he cite any one man that ever was of his minde so to interpret these things but it was his owne singular conceyt As for the key which should open the dore to the understanding of this vision namely the commandement to measure the Temple c. with the reed vers 1. this he omitteth But with that wil I begin After that God for the idolatries and other synns of the Iewes had delivered the holy citie Ierusalem and the Temple therin into the hands of the Gentiles the Babylonians who first robbed the temple and caried away all the chief men into captivitie from Jerusalem to Babylon and afterward for further synns broke up the Citie burnt the Lords house and the Kings house and all the houses of Jerusalem and brake down the walls of Jerusalem round about and caried away the rest of the people that were left in the citie the Lord pitâ—ying the desolation of his church began to restore and reedisie the same calling his people to repentance and unto Zacharie his Prophet by visions signified that he would returne to Jerusalem with mercies and his house should be built in it and shewed him a man with a measuring line in his hand to measure the breadth and length of Ierusalem signifying the reedifying of the same and therupon called his people out of Babylon He foretold him also of the Branch Christ that should build the Temple of the Lord. And unto Ezekiel then in captivity he likeweise shewed in a vision a man like brass with a line and a measuring reed wherwith he measured the breadth and heighth of the building which Christ should erect and this in all the parts therof as gates chambers windowes posts courts tables and also the temple posts dores walles likewise the utter court with all things concerning the same The end of which vision was to signifie that in that place he would dwell in the midst of the sonns of Israel as before he had by the signe of Solomons Temple and he willed the Prophet that if the house of Israel were ashamed of all the evils that they had doen he should shew them the forme of the house and the fashion therof c. and all the ordinances therof and all the formes therof and all the lawes therof and let them measure the patterne Accordingly when God had set his Temple or Tabernacle among Christians as is described in Rev. 4. by the similitude of Moses Tabernacle and for the synns of the people who began to revolt from the faith and to imbrace Antichrist even whiles the Apostles lived and after their decease fell more and more from Christ as by the opening of the seales Rev 6. and by the sounding of the Trompets Rev
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
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
time of their apostasie 2 King 9. 6. c. I answered the Question was not hereby prooved For 1. The Antichristian church is Babylon Rev. 16. 19 and 18. 2. and out of her that is Babylon are Gads people called Rev 18. 4. Now to prove her Gods church they flee to Jsrael wheras the Gentiles were her true types Rev. 11. 2. 9 18. though all the wickednes and hypocrisie of apostate Israel is also found in this Romish Babel His reply is Let the reader judge whether the point in hand touching that phrase of Gods people to imply the covenant of God be not proved by the example of Jsrael Ans. I leave it also to judgment whether the Question touching the church of Rome be proved hereby As for the phrase of Gods people in that church I never denyed it to imply the covenant of God to some visibly as the Martyrs of Christ killed in that church to other some according to the election of grace which shal appeare when they obey theyr calling and are come out of her as before I shewed Moreover he sayth the question was about the Temple of God 2. Thes. 2. wherabout he alleaged that terme and estate of the people of God Rev. 18. 4. but J flee to Babylon c. Answ. A plaine evasion The question was about the church of Rome as before I shewed from his own graunt To justifie her to be Gods church he alleaged 2 Thes. 2. for one proof Rev. 1◠for an other Rev. 18. 4. for a third and now the state of Israel for a fourth His other repetitions I have answered before I alwayes distinguished in Rev. 11. between the Gentiles the Antichristians and the holy citie and court which they have destroyed troden under foot and stil doe Neyther have I denyed but the idolaters in Iudah and Israel were types of Antichristians in part but this I sayd and still say that the more full and perfect type of them is by the holy Ghost shewed us to be in the Sodomites Egyptians and Babylonians Rev. 11. 17. 18. As the Priests of Aaron were types of Christ but Melchisedek was a more full and perfect type of him as the Apostle proveth in Heb. 7. Againe if that which he striveth for were granted him namely that Israel in apostasie typed out Antichristians and that Israel was notwithstanding a true church yet wil it not follow therefore the Antichristian church of Rome is a true church also For the apostasie and idolatrie of Rome is farr greater then Israels as I have elswhere shewed and can easily confirme against any that shall gainsay it 2. Mr. Io. himself maketh Antiochus and his captaines which were of the worst sort of heathens to be types and figures of the Pope and his hierarchie which are the Bishops priests and Deacons of the church of Rome as before we have seen Yet would he not admitt of this conclusion therfore the Bishops Priests and Deacons of the church of Rome are heathens as was Antiochus So his reasoning for Israel though it were true will be no sound proof for Rome Types figures and similitudes hold in some things not in all and it is a very easy thing to deceive men by figures similies allegories But the plaine doctrines in the scripture they are a sure ground and if any doe wrest a type or similitude against them it is to be rejected what colour soever it hath Now mine opposite reasoneth not from these doctrines which would soon end the strife For the scripture plainely sayth that Antichrist the man of syn is the son of perdition and all that beleeve his lyes and folow him are damned 2 Thes. 2. 3. 10. 11. 12. That Antichrist is a lyar denying both the Father and the Son 1 Ioh 2. 22. they that are of God doe overcome him they that are of the world hear him Hereby is knowen the spirit of trueth and the spirit of errour 1 Joh. 4. 3. 6. They that belong to the Lamb Christ on mount Sion have his Fathers name written on their foreheads Rev. 14. 1. and worship not the beast nor receive his mark Rev. 20. 4. but they that belong to Antichrist and have not their names written in the book of life doe worship the beast and receive his mark and shal be tormented for ever Rev. 13. 8. 16. 14. 9. 10. 11. But the church of Rome beleeveth Antichrists lyes worshipeth the Beast and his idols receiveth his mark and is partaker of all his abominations Who now without open injurie to the word of God can make this people the true church of Christ and in the visible covenant of grace On the other hand my Opposites reasons are drawen from that figurative phrase the Temple of God 2 Thes. 2. and the type of apostate Israel and an objection cast in the way to stumble at that else we must be baptised againe as if men that can not tell how to avoyd an inconvenience must run into a mischief to justifie those whom God cōdemneth And upon these and the like grounds are his reasons framed as may be seen throughout his work with some few props of humane authoritie to undershore them Though this brief answer might serve unto all his discourse about the state of Israel yet for to help the weak reader that might stumble at some things layd in his way I wil annex a few moe observations Vnder his wonted title of Errours evasions contradictions c wherwith he chargeth me this is 1. That the Temple of God 2 Thes. 2. 4. is no more Gods temple then Ieroboams idol temples in Jsrael and Bels temple in Babylon yet also J sayd it was to be understood of Gods church people invaded and destroyed by Antichrist c. Answ. This his tautologie I have before answered and cleared my self both of errour and contradiction For that Antichrist should destroy Gods temple and church I proved by the example of the Babylonians burning the Citie Temple of God and captiving his people and by the measuring of the new building Rev. 11. That this being doen Antichrist should have an other Temple and church of his own frame which he should call Gods and Christs I shewed by the Beast arising from the sea and from the earth with hornes like the Lamb Christ Rev. 13. which beast is a kingdom spiritual or ecclesiastical politie a great whore Rev. 17. by Antichrist adified adorned mainteyned which stil he pretendeth to be the ancient catholik church and temple of God Now further for Ieroboam that drew Israel into syn he confesseth that he was a type of Antichrist though he sheweth not wherin But Ieroboams syn was in making a new House or Temple and a new altar to sacrifice in unto God and new priests with new signes as Calves to worship God by 1 King 12. In these things then he must be a type of Antichrist who accordingly if he answereth to his figure must erect
c at Ierusalem Thus this new church and ministerie arising from Ieroboams syn was not of God and therfore could not possibly be a true church which alwayes is a divine ordinance in Christ the head of the same Touching their second estate after that God had called them back unto him by all his Prophets but they would not heare and chastised them seven times and seven that is many times for their sinns hee brought the land into desolation and scattred them among the heathen so the land did spue them out as it spued out the heathens that were before them the Lord did put her away and gave her a bill of divorce Jer 3. 8. and they were Lo-ammi not Gods people neither was he their God Hos. 1. 9. they were not his wife neither was he their husband Hos. 2. 2. In which estate they abiding without King Prince sacrifice image ephod or Teraphim were as scattred sheepe devoured by the King of Assyria and therefore no Church nor Common wealth but so broken that they were not a people Esai 7. 8. The next errour he chargeth me with is that I say If they cannot prove Babylon in Chaldea to be Gods Church when the Iewes were there captived they shall never prove the Temple of God spoken of in 2. Thes. 2. 4. to be Gods true Church c. Answ. He hath falsified my words and not answered my reason Thus I wrote Their applying of these things to our times is not in all poynts aright For though in this Antichrists synagogue and Israels doe agree that neither be Gods true Church yet the perfect type of Rome as God describeth it is Babylon Rev 17. 18. and we should not be wiser then God And if they cannot prove Babylon then to be Gods true Church which was not more deep in sin then now Antichrist is and which citie had promise and performance of mercie in Christ at the end they shal never prove this synagogue of Satan to be Gods true Church which hath no promise of recovery or mercie but prophesies and threatnings of assured destruction Numb 24. 24. Rev. 14. 9. 10. 18. 8 21. 19 20. 21. 2. Thess. 2. 8. 12. Thus men may see what manner of replies he hath made unto me and when he hath no other thing to say he flyeth to his wonted refuge The Temple of God and sayth our question and reasoning was about it as if it were not about the Church of Rome but about a phrase that we contended But hereof I have spoken at large For the word Church taken sometime largely sometime strictly he taxeth me for omitting this Answ. Why should I not omit that whereabout is no controversie That which Keckerman whom he citeth sayth of the Church largely taken to comprehend both the elect and hypocrites and strictly taken to comprehend the elect onely I acknowledge for truth But it is nothing to our controversie For his double regard of apostate Churches and so of Israel I yeilded to him that which was truth and shewed wherein he missed wherto as he replieth not but referreth it to the readers judgment so do I. I shewed how the Iewes at this day professing the God of Israel and praying to him and reading his Law in their synagogues may be called Gods people in comparison of Pagans that know not God or his scriptures at all but worship the Sun and Moon and some the Divil by open profession yet the Iewes now are not actually in the covenant of grace And the the Turks that professe one immutable living true most wise and high God and Christ to be sent of God with his Gospel and that he is the Breath or Spirit of God may in comparison of Julian the Apostata and Atheists be called the people of God and Christians though indeed they be farr from being either So the church of Rome in comparison with Turkes and Paynims may be called Christians but are indeed false Christians c. To that of the Jewes he answereth nothing For the Turks he maketh it nothing to the purpose seeing they professe not Christ to be the Son of God made Man that died for our synns as the Church of Rome professeth c. Answ. It is to the purpose that in divers respects and in comparison with Atheists and people that professe not God or Christ at all they that are not indeed Gods people or true Christians may be called Gods people and Christians so his double respectâ— help him nothing And for the Church of Rome I shewed them to be in comparison with Turks neerer Christ and so the doctrine there neerer to salvation then the Mahometans and I doubt not but God by it saveth some chosen therein which yet justifieth not their estate to be a true Christian Church as the reprobates in the true Church condemne not the estate thereof I shewed by many instances the Church of Rome to be in some things more grosse idolaters then either Iewes or Turkes or heathens This he being not able to deny opposeth how Jerusalem justified Samaria and Sodom Ezek. 16. Jer. 3. That Tyre Sidon and Sodom shal have easier judgement then Chorazin Bethsaida and Capernaum Mat. 11. yet these cities were the Churches and people of God Answ. For Ierusalem the Prophets speak of it sometime as generally wicked when yet there were many godly that partaked not with her synns Ezek. 9. 4. Such as were more openly wicked then Samaria and Sodom I deny them to be actually then in the covenant of grace to mans judgement for the Lord appointed them to destruction Ezek. 9. The cities of Israel in Christs time were a part of the true Church of the Iewes yet for refusing Christ they should have heavier judgement then the heathens so shall hypocrites in every true Church have greater punishment then many heathens But comparison should be made of Church with Church not of some in the true Church with the estate of a false church And that the generall state of the Church of Rome is Antichristian and so denieth indeed both the Father and the Son is before proved And they generally these many years haue been more grosse idolaters then either Iewes or Turks therefore their profession of Christ in name will not prove them to be in the covenant of grace God testifieth to the Churches of Galatia Christ is become of no effect unto you whosoever of you are justified by the Law ye are fallen from grace Gal. 5. 4. If they that would be justified by the Law of God and works of the same fell from grace much more they that will be justified by the law of Antichrist and wicked workes are fallen from grace and have no benefit by Christ. But such is the generall faith of the Church of Rome beleeving to be justified by the idolatrous workes which they walk in as they are taught by the Man of Syn that
sitteth as God in the Temple of God carrying them to destruction Whereas to prove the Temple of God 2. Thes. 2. which he expoundeth the Church of Rome to be the true Church he alleaged Zach. 6. 12. 13. Eph. 2. 11. c. 2. Cor. 6. 16. Rev. 11. 19. I shewed how he misapplied the Scriptures he repeateth his former answers which I have formerly resuted And now he addeth But to put him from his shifts let him tel us plainly when Paul sayth The Temple of God hath not agreement with Idols 2. Cor. 6. 16. if yet there be idols set in the Temple of God as was in the time of Manasseh and Antiochus whether now it ceased to be the Temple of God or not The Scripture sheweth it is the Temple of God notwithstanding 2. King 21. 7. Ier. 50. 28. Ezek 8. 5. 10. 16. Dan. 11. 31. 38. Answ. I tell them plainly that that Temple of God which the prophets speak of had no agreement with idols though the wicked set up idols in it by force But the Church of Rome which these call the Temple of God hath agreement with idols if images of silver and gold wood and stone a wheaten god in the Masse and the man of syn which sitteth as God be idols For these idols the Church of Rome worshipeth and serveth most synfully but the Temple of God which the Prophets speake of never worshiped the Idols set up in it nor had accord with them But this is a shift of shifts and a notorious sophisme in mine opposite to reason from the materiall Temple of God then which onely suffered that abuse to the spirituall Temple the Church or people now which are voluntary agents worshipers of Idols By which false argumentation he might even as well conclude that if the Papists should turn flat Pagans of Antiochus religion and serve his idols and be of his faith yet they should continue the true Church and people of God notwithstanding because the Temple then continued Gods true Temple notwithstanding all that Antiochus did thereto The next point touching their baptisme I will anone treat of in particular For his objection of salvation now had in the Church of Rome c. it was his second main argument for that Church which I have before answered he after his manner repeateth againe and againe the same things so lengthening his work I referr the reader to that answer I gave before Other things whereby I convinced his doctrine to beat the path for all licentiousnes contrary to the plaine Scriptures which shew that he that committeth sin is of the Divil and we know that whosoever is born of God sinneth not c. 1. Ioh. 3. 8. 5. 18. whereas if that he plead for be true men may be as prophane as Esau filthy in life as Sodom idolatrous and sinfull as the Aegyptians and Babylonians and yet if they wil call themselves Christians and be outwardly baptized c. they shal be justified as Gods true Church they and their seed in his covenant of grace c. which is to strengthen the hands of the wicked that he should not returne from his wickednes by promising him life Ezek 13. 22. These and other like things he passeth over without word of answer It is ynough for him to cry the Temple of God the Temple of God and to insist upon phrases which may diversly be understood Whereas the sound plea should be from the doctrines of faith and sanctification of life according by which the Apostles teach us to discern true Christians from false And who that seeketh after the truth would not rather insist upon these main grounds taught by our Saviour and his Apostles Verily I judge this pleading for Rome to be an exceeding great sin because it by consequence overthroweth both faith and holines seeing misbeleevers and most synfull idolaters as ever were on earth are justified to be Gods true Church notwithstanding and in his covenant of grace contrary to the whole Testament of Christ. It is to make a wide gate and broad way into heaven and will make men secure in all syn if they that serve the Man of syn himselfe worship his idols beleeve in his heresies and walk in his wicked works which hope to merit salvation by them in heaven may be sayd to be true Christians and in the state of grace Of the state of the Heathen WHereas I sayd J held it presumption for any to limit God by how smal meanes or measure of faith and knowledge he will save a man Who dares den but God had many elect among the heathens after he had separated Jsrael from them Yea God expresly sayd when he made Israel his peculiar people that yet all the earth was his Exod. 19 5. which are the words of the covenant generally Wherefore we leave Gods secret counsels to himself as he willeth us Deut. 29. 29. and doe consider onely the visible state of Churches by the rules of Gods law and promises To this mine opposite sayth What is it that he meaneth hereby Jf by the covenant he mean the covenant of grace for salvation whereof we treat and think that all people of the world in all ages and places of the earth are under it what differeth this from the opinion of the Anabaptists and Armintans touching general redemption Jf he speak not of the covenant of grace which is for salvation all may perceive he speakes not to the point in hand Answ. My meaning is plaine that God had his elect among the heathens as he bath in the Church of Rome and he could not but see what I intended By the covenant generally with all nations I mean the same that himself alleaged whileare from Keâ—kerman of the Church largely taken which he explaineth the company of all those which professe Christian religion or the name of Christ in what manner soever And thus sayth he are all heretikes schismatikes and Arians Papists Anabaptists and such like referred to the Christian Churches So if he understood himselfe he might understand me when I spake of the covenant generally For such large Churches as he describeth I hold all nations to be when God made his speciall covenant with Israel Noe was a Christian and had the covenant of grace in Christ to him and to his seed as absolutely as any Christian Church in the Apostles dayes though the mystery of the Gospel was not then so clearly revealed * as it was afterward by the Apostles But for the substance of the covenant namely Christ and faith in him with obedience it was given to Adam and his seed to Noe and his seed Heb. 13. 8. 11. 1. 2 3. 4. 7. c. And this covenant of grace in Christ confirmed by sacrifices as to us now by the sacraments Which sacrifices all nations kept the first thousand yeers after Noe which was till after Moses death as well as the large Christian
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
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
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
is also true but should have this addition taught of the holy Ghost To such as keep his covenant that remember his commandements to do them Psal. 103. 17. 18. For if we deny him he also wil deny us 2. Tim. 2. 12. That God hath regard to his covenant in Apostaticall churches and estate is also true but barely by him set down without shewing how That Moses teacheth us in Levit. 26. namely that the Israelites for their apostasie and forsaking of God should be chastised and if they would not amend they should at last be scattred among the heathen and perish among them and they that are left if they confesse their iniquity and the iniquity of their fathers and if their uncircumcised hearts be humbled c. then God will remember his covenant with Iakob and will not cast them away nor abhorr them to destroy them utterly to breake his covenant with them but will for their sakes remember the covenant of their ancestors 4. The fourth of Christs dying once and our being once baptised I also grant 5. The fift that the Church of Rome was espoused to Christ and had his baptisme in the Apostles dayes is true But where he addeth that she hath ever since reteined it with other grounds of Christian religion there he goeth too farr For many grounds of Christian religion she hath forsaken as all that are not Papists will acknowledge Wherefore he addeth a qualification either for faith or order or both in whole or in part This is so large as will bring in not onely the heathens of old but all the old condemned heretickes in the Apostles dayes and after yea even the very Iewes and Turkes at this day For in part they retein the grounds of Christian religion It is a ground of Christian religion to beleeve that there is one God and that the very Divils as the Apostle sayth doe beleeve Iam. 2. 19. But not to goe so farr as I grant him that the Papists in baptisme retein Christs ordinance in whole or in part so he cannot deny but also in the Lords Supper now turned to an abominable idolatrous Masse they reteyn Christs ordinance in whole or in part and so in other their abominations The Pope himselfe the great Antichrist the son of perdition reteyneth Christian religion in part The image of God wherein he made man at the first Gen. 1. 26. remaineth in all men still in part as the Scriptures testifie Gen. 9. 6. Iam. 3. 9. Wherefore if the reteyning of things in part holdeth men still in the state of grace and salvation who then shall be damned What a wide gate is here opened into the kingdom of heaven that if men reteyn Christian religion either for faith or order or both in whole or in part they remain still in the church and covenant of grace which is quite contrary to the doctrine of Christ and of his Apostles Math. 7. 13. 14. 22. 23. 1. Cor. 6. 9. 10. Gal 5. 19. 20. 21. 6. His sixt reason from the Iesuites profession made in their Rhemes Testament c I have before answered it being in his second argument made for the church of Rome And that which he addeth of their baptising with water in the name of the Father c is of no more weight to justifie their baptisme then the like elements of bread and wine and the words of Christs institution This is my body c are to justifie the Popish Masse to be the true supper of our Lord. Of which Mass to omitt that which many others have written of the abomination of it Mr. Calvin sayth thus The Mass â—n itself is a ronouncing of the death of Jesus Christ and a sacrilege forged by Satan utterly to abolish the sacrament of the Supper 7. His seventh reason that Iewes and Pagans are turned to the popish Christian â—aith was also refured in answer to his second reason brought for the church of Rome The conclusion that there needeth no repeating of baptisme as there was none of circumcision is granted and by me never denyed 8. Likeweise his eight reason that God hath his people in the Romish Babylon Rev. 18. 4. under his covenant of grace is before answered But he should have proved if he could that Babylon itself which is the church of Rome is under the covenant of grace that I deny the holy Ghost shewing in Rev. 17. 18. ch that she is under wrath and destruction He sayth the children of that church should plead with their mother as the Prophets taught and dealt with Jsrael of old Hos 2. 2. 3. 1. 4. 1. 2. 12. c that she take away her fornications out of her sight c. It is true so they should but why doth this man diminish from the word of God For the Prophets words are Plead with your mother plead for she is not my wife neyther am J her husband let her therfore â—ut away her whordomes c Hos. 2. 2. Thus doe I plead against this mother church of Rome but my opposite blameth me and pleadeth for her she is the wife of Christ and not divorced as before we have heard Baptisme sayth he is not of her adulteries but of Christs ordinances True so is the Lords supper so is excommunication not of her adulteries but of Christs ordinances and we reteyn them from Christ. But that whorish church hath corrupted and adulterated all these and other ordinances of Christ turned them to abominable idolatries and lyes for which we also plead against her and her synfull abuse of these divine ordinances shall nor justify but the more condemne her 9. To his ninth and last reason if baptisme be renounced then also the articles of â—aith the Scriptures and translations likewise mariages dissolved c. I answer Farr be it that we should renounce any good thing whith the church of Rome abuseth any more then Paul renounced the true God whom the Athenians ignorantly worshiped Aoâ— 17. 23. Whatsoever is of divine institution among Papists Iewes Turks or heathens we renounce it not but their profanation and abuse of holy things we doe renounce Neither can wee justifie their estate or any holy thing in their sinfull abuse of it â— though we put difference between the things which in their owâ—â— nature are good and the persons which are evill Thus men maâ— see how weak and without edge his reasons are to justifie the bap tisme in the church of Rome to be in their use of it the true seale of Gods covenant of grace in Christ unto them Next this he setteth himselfe to answer objections The first wherof he maketh this But the baptisme had in the Church of Rome iâ— not true baptisme but an idol and lying signe a detestable and cursed sacrament a fiction and not true Christian baptisme no better then when we wash our owne face with water dayly c. Answ. That it
the Papists that worship them as Gods have not made them idols to themselves And under this shelter of falshood he shrowdeth himself when he hath nought else to answer repeting it I know not how often 7. That the Romish baptisme is a lye in the right hand of all that so receive it Where the Prophet speaketh of idols that by nature are no Gods c. Jf the Romish baptisme were in the nature of it no baptisme c then should it without question be renounced as a very idol in deed c. Answ. Belike then he would have us take it for no lye but for a truth that popish baptisme giveth grace and washeth away syn by the work doen. Neyther is it a lye but truth that bread in their Mass is very Christ really properly as he died on the cross To apply Esa. 44. 20. against these things is to hold an errour Wel let my errour continue with me for I trust I shall alwayes hold that they are lyes in the right hand of all that so receive them And as the prophet speaketh of thē that by nature were no Gods so doe I. For neyther is water in Baptisme not wine in the Masse Christs blood naturally neyther can they doe that which onely Christs blood effecteth And how ever there is difference between the idols of false Gods and the idols of the true God yet the scripture calleth them all Divils Deut. 32. 17. 2 Chron. 11. 15. 1 Cor. 10. 20. so I call them all lyes And where he sayth if it were in the nature of it no baptisme he might have knowen that Gods true ordinance of baptisme turned into a lye maketh it a lying baptisme and yet some baptisme it is though not the true Wherof the lye being put away and the truth restored of God unto us there need no other renunciation as before I have proved His other repetitions and questions of the same thing need no further answer Obj. How wil he shew that baptisme is so received as standing in the place of Christ c. seing they are infants usually that receive it there c. Answ. Even as he wil shew against the Anabaptists that baptisme is truly and rightly received in Christian churches where they are infants usually that receive it For as the covenant of Christ is to parents and their seed so the covenant of Antichrist is to parents and their seed even the covenant of destruction that their babes be dashed against the Rock Psal. 137. 9. Esa. 13. 16. The infants of Iewes are Iewes the infants of Turks are Turks the infants of Christians are Christians so the infants of Antichristians are Antichristians Obj. Considering also their profession of Christ and baptising with water in the name of the Father Son and holy Ghost and that this alone is in deed the baptisme of that church the other things being but erroneous opinions and synfull additions c. Answ. We have before considered that the profession of that church is all one with the profession of the Pope who eyther is not Antichrist or else he denyeth both the Father and the Son as the Apostle sayth 1 Joh. 3. 22. how ever in word he confesseth both 2. As they baptise with water in the name of the Father c so they consecrate their Supper or Mass with bread and wine and the words of Christs institution Mat. 26. why doth he not also affirme that their Mass is no idol no lye in the hands and mouthes of them that receive it as their maker and eat their God more profanely then the heathens 3. It is untrue that that alone which he mentioneth is in deed the baptisme of that church in deed it ought to be but so it is not He might as well say their praiers to God are the onely prayers of that church for by divine institution so it should be but it is knowen they pray also to innumerable creatures 4. I grant the other things are but erroneous opinions and synfull additions and he also must grant that all the idolatrie of the heathens condemned in Rom. 1. were but erroneous opinions and synfull additions contrary to the covenant which God had made with them in Noes dayes Gen. 9. 9. 10. 11. c. Were it not for erroneous opinions and synfull additions all men now should be in that perfect estate wherin at first we were created Eccles. 7. 29. 8. That the Romish baptisme is such as the saying of the Apostle is verified in it an idol is nothing in the world 1 Cor. 8. 4. c. Jf so then the baptisme of that church hath no relation to God nor any divine institution representation or signification in it c. Then it ought of necessitie to be rejected c. Answ. If th'Apostles doctrine be true of idols that they are nothing 1 Cor. 8. 4. he ought not to kick against it or me for alleging it To his inference I answer it hath no true relation unto Gods covenant which is not with that Antichristian church but a false pretended relation it hath as their other sacrament of the Mass or supper where also there is a lying relation to Christs sacrifice which they blasphemously renew crucifying dayly the Lord of glorie To his conclusion he hath oft been answered we reject the idol wholly and reteyn onely the truth so farr as God by his word hath sanctified it unto us without eyther grosse Anabaptistry or notorious blasphemie which with open mouth he chargeth us would fray the simple with 9. That water the material thing in popish baptisme is as the gold and silver that is the matter of the idols spoken of Psal. 115. 4. wher as the use of water in baptisme is appointed by the Lord and stil to be reteyned Ioh. 1. 33. c. but the use of gold for idols is forbidden and utterly to be abandoned Exod. 20. 23. Deut. 7. 25. 26. c. Answ. He corrupteth my words I sayd An idol for the matter and workmanship is somthing Psal. 115. 4. but for the relation unto God it is nothing So Popish baptisme as touching the material thing is somwhat the salt water oile are Gods creatures the outward action is the work of the hands of an idolatrous preist and this work remayneth as did the work of the idolaters circumcising in Jsrael c. This he maketh an errour in me which all that have knowledge wil easily see to be trueth But the use of water in baptisme sayth he is appointed by the Lord. True unto the Christian church it is so but the use of water in popish idol baptisme or of bread and wine in the Popish mass was never appointed by the Lord this was the point he should have proved As God sayd to the Iewes bring no more vaine oblations incense is an abomination unto me Esa. 1. 13. so sayth he to the Antichristians make no more vaine baptisings the Masse is an abomination to me Mine opposite
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