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
stil continued eyther in synceritie or apostasie or that the Lord put the ministers out of his covenant or that they have left off to baptise in Christs name Yet he now excludeth the ministers from being Christs he makes them Antichrist the Beast the Man of sin the son of perdition c. and is offended that I should speak of their mariage with Christ. And Mr. Iunius maketh them accidents ulcers and no members of the body as we have seen 2. Neither can he shew that the churches of the Gentiles ceased to be after their first planting Gen. 9. but continued still either in sincerity or apostasie even till the Apostles time and sacrificed still unto God and in his name Let him shew when old Babylon was divorced from God and it wil as soon appeare that this new Babylon is divorced also Object The Papists plead that Rome standeth not where it did on the seven hills and the Pope sits on the other side the river on the hil Uaticâ—ne c. Jn like sort is the answer for the church of Rome and the changes in religion and state c. Answ. Is this a fit comparison the change of place and the change of religion If it be then as a man going from England to India is the same man still so if hee goe from the religion in England to the religion of the Indians which is Paganisme he is of the same religion that he was still Or to keep neerer the poynt in hand the Bishop of Rome at this day notwithstanding al changes of his faith and state since the Apostles time is a true Christian Bishop still then he is not Antichrist the Man of syn spoken of in 2. Thess. 2. as mine opposite sayth he is Object Many of those people that made the invasions became Christians themselves and so the Church was increased Not to speak how the very catalogue of the Bishops of the Church of Rome giveth evidence against him Or wil he say that though there were Bishops of that Church yet there was not a church whereof they were Bishops Answ. So many of the Babylonians Cuthims c. that invaded Israel were taught the manner of the God of Israel and feared the Lord and had Priests of Israel which sacrificed for them 2 King 17. â—4 25. 27. 32. 33. But what sayth the Scripture Every one that is joyned to Babylon shal fall by the sword their children also shal be dashed to peeces c. Esa. 13. 15. 16. And God will cut off from Babylon name and remnant son and nephew Esa. 14. 22. The catalogue of Bishops if it will doe him any pleasure serveth for the Pope the Man of syn the great Antichrist to prove him a true Christian Bishop successor of Peter whom they falsely put the first in their catalogue Now he will not have the Hierarchy to be the church noâ— of the Church but accidents ulcers gangrenes and I know not how vile but the people the church that turned from paganisme to the Pope or fell with him from Christianity to popery they are the Temple of God the Church of Christ in the covenant of grace How great partialitie is this in men to magnifie the people for their faith and religion and to despise the Bishops and ministers that are the chiefe teachers and maintainers of the same faith religion making them accidents hang-bies scabs ulcers gangrenes and all that bad is So his questions of the time when the Church ceased are answered with the like when the ministery ceased Let the yeare be named when the true Christian ministery was abolished out of the church of Rome and Antichrist the Man of syn come in the place I will answer in the same year the people that were fallen with him to the same idolatries heresies and to worship him as God in the Temple of God ceased to bee the true Christian Church and became a synagogue of Antichrist Object His esteeming of the state of the church of Rome in apostasie to be but as the state of the Isâ—â—â—elites Edomites and as Adonisedek with his Amorites and Jebusites in Jerusalem is disproved and contradicted by himselfe when he maketh them like Jsrael and Iudah in their apostasie Animadv p. 84. Answ. It is not contradicted by my selfe neither can it be disproved by any For my selfe my words in the place which hee quoteth are these She the Church of Rome fell into apostasie soon after Pauls time for then the mystery of iniquity did work many Antichrists were gone out whiles the Apostles lived For which their apostasie like Jsraels when they would not repent as Christ threatned some that were new fallen into such sins the candlestick the Church was removed the Church of Rome as Paul forewarned for unbelief was cut off among others and for a punishment of their apostasie God delivered the East Churches into the hands of Mahomet and the West Churches into the hands of that false horned Beast Antichrist even as Israel and Judah of old for their like syns were delivered into the hands of the Assyrians and Babylonians By which I shew that as the Christians that fell to Mahometisme ceased to be Gods true Churches so they likewise that fell to Antichristianisme He could not deny the first nor disprove the latter for Paul sayth of the Antichristians God shal send them strong delusion that they should beleeve a lie that they all might be damned c. â— Thess. 2. 11. 12. For the Ismaelites and Edomites they were Abrahams naturall seed so can no man prove the Church of Rome at this day or any one in it to be the naturall seed of the Christians of Rome in Pauls time The Ismaelites and Edomites were fallen from Abrahams faith the Church of Rome at this day is much more fallen from the Apostles faith taught to the church of Rome by him Whosoever will bring them both to the triall it will soon appeare but this triall mine opposite every where shunneth Melchisedek was king of Ierusalem in Abrahams time Gen. 14. and then none doubteth but there was a true church Adonisedek was king of Ierusalem in Iosuahs time Ios. 10. both kings both of the same citie by name the one King of justice the other Lord of justice as pretending to be the successor of Melchisedek and not more departed from his faith then the Pope is from Pauls Obj. Mr. Junius knew that there dwel Jewes in Rome who are not of the Church and that the natural posterity of the Saints may become Jewes Turkes Pagans and sayth the church may at length cease to be a church when God ceaseth to call it back and takes away the evidence of their holy mariage that is the holy Scripture out of the hand of the adulteresse Answ. So Mr. Iunius knew that there dwelt Gentiles in Israel who were not of the Church Deut. 14. 2â— But it is well that neither dwelling in the place nor being of
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
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.
made an Idol of Iachin 2 Chron. 3. 17. they should have repented of their idolatry but let the pillar stand And it is the great syn of the papists that they keep their Masse and their popish Christening and doe not put them away as they are idols and restore them to their ancient truth as they were Christs ordinances Obj. When Israel fell into defiction the Prophets that blamed their idolatries did then also reprove them for not observing religiously such of the ordinances of God as were still remaining among them Amos. 8. 5. with 2. 8. 11. 12. 5. 4. 5. Ier. 17. 21. 27. with 2. 20. 28. 7. c. Ezek. 20. 7. with v. 12. 13. So far were they from accounting Gods ordinances reteyned in apostasie to be idols and detestable things c. Answ. So we blame the papists and all hereticks for not observing religiously Gods ordinances whether reteyned among them or omitted by them Yet were not the prophets so farr from counting Gods ordinances abused by them detestable things as he would pretend Jncense was Gods ordinance yet in Esa. 1. 13. he sayth Incense is an abomination unto me Sacrifices were Gods ordinances yet in Esa. 66. 3. he sayth Hee that killeth an Oxe is as if hee slew a man hee that sacrificeth a Lamb as if he cut off a doggs neck hee that offreth an oblation as if he offred Swines blood he that burneth incense as if he blessed an Jdol For these and the like reprehensions the prophets were counted blasphemers and persecuted and killed by the Iewes yet were there not halfe so many corruptions in their sacrifices as are in baptisme and the Lords Supper now among the Antichristians though mine opposite counteth me a blasphemer for speaking of them but as they are And what would he say to the Passover and all the sacrifices that apostate Israel offred were they not detestable things through their abuse When for offring them as they did they were by Gods law to be cut off as murderers and sacrificers to Divels Lev. 17. 3. 4. 7. Deut. 32. 17. compared with 1. King 12. 28 33. 2. Chron. 11. 15. 13. 9. 15. 3. And was that Passover now a true sacrament and signe of Christ unto them and seale of the forgivenesse of their syns If not then neither was their circumcision for Gods people have not one sacrament true and another false unto them in the same synfull estate 4. Baptisme sayth he in the defection of Christian Churches is as circumcision was in the Apostasie of Jsrael But circumcision in that estate was not an idol or lying signe c. but the Lords ordinance a true signe had before their defection and still continuedin their apostasie as hath also come to pass in the Christian Church concerning baptisme Gen. 17. 7. 14. and Lev. 12. 2. 3. with 2. King 13. 23. 2. Chron. 30. Ier. 9. 26. Ezek. 23. 32. 24. 26. 29. 32. Also Mat. 28. 18. 19. Rom. 6. 3. 4. with 2. Thes. 2. 4. Rev. 11. 1. 2. 19. Answ. As baptisme is answerable to circumcision so is the Lords Supper to the Passover all of them Gods ordinances in themselves but abused by the idolarrous Israelites and by the Antichristians to their further judgement Yet nothing so farr abused in Israel as in the church of Rome Did ever the Israelites beleeve the paschal lamb to be the very naturall body of Christ and worship it for their maker Or did they ever add so many abominations to circumcision as Antichristians doe to baptisme or did they beleeve that the circumcising by the worke doen took away all their synns If they had then I would prove against all men that they had turned Gods sacraments into abominable idols If they did not then he hath made no equall comparison But take them as they were I deny their facraments to have been true signes of forgivenesse of sinns unto them in that their estate And where is his proof for this Hee citeth many Scriptures but not one that confirmeth this point in hand It is true they had the outward cutting of their foreskin and so had the Canaanites of Sichem Gen. 34. 24. but God instituted the signe of circumcision to be the seale of the righteousness of faith Rom. 4. 11. Now one of the Scriptures which he bringeth for proof sayth All the house of Jsrael were uncircumcised in the heart Ier. 9. 26. If they had true faith their hearts had been therby purified Act. 15. 9. and consequently circumcised But they were not circumcised in heart by faith in Christ therefore their circumcision could not seale up to them the righteousnes of faith and so was to them a lying signe through their abuse of it Paul sayth If thou be a transgressor of the Law thy circumcision is made uncircumcision Rom. 2. 25. They transgressed and continued in transgression though God called them to repentance by all his prophets yet they beleeved not in the Lord their God but rejected his statutes and his covenant that he made with their fathers and his testimonies which he testified against them and followed vanity and became vaine c. and left all the commandements of the Lord their God and made them molten images c. that the Lord removed them out of his sight 2. King 17. 13. 18. and he gave them a bill of divorce Jer. 3. 8. and yet they continued circumcision which could not be to them in their idolatrous and unrepentant estate a seale of the righteousnesse of saith or forgivenesse of their synns unlesse we will contradict all the Scriptures Deut. 29. 18. 21. Mat. 3. 7. 10. 1. Cor. 6. 9. 10. Gal. 5. 16. 21. Rom. 8. 1 8. Rev. 22. 15. 5. The covenant of God sayth he is an everlasting covenant which God continueth and respecteth even in the times of apostafie yea and when he chastiseth the transgression thereof c. Otherweise the ground and continuance of Gods covenant and of the seale thereof should depend on mans work and merit and not frecly and wholly on Gods grace and mercie Answ. The first is ambiguous and deceitfull Gods covenant is everlasting and continued in times of apostasie but unto whom Not to the unrepentant or unbeleeving that are hardened in their sinns as were the Israelites but to them that repent beleeve and turne to the Lord Levit. 26. 15. 40. 41. 42. 45. Deut. 29. 19. 20. Prev 1. 23. 33. Ezek. 3. 18. 21. 18. 10. 13. 21. 22. 23. 24. 26. 27. 28. The second is untrue for though God damneth unrepentant and unbeleeving synners as in justice he needs must because they are not in Christ yet doth not the covenant or seale depend on mans work or merit For it is Gods work grace through Christs merits onely that men doe repent beleeve and return unto him Act. 11. 18. Eph. 2. 4. 5. 8. 9. And there is no covenant between God and man but conditionall for without faith and holines no man shall
a good creature of God also idolatrously abused The bread in the sacrament is in deed an idoll to Papists that worship it as their maker yet is it also in it selfe Gods ordinance idolatrously abused so is popish baptisme Hee might even as wel say that Reubens fact in lying with his fathers concubine was not in deed adultery but an abuse of Gods ordinance of mariage or a defiling of his fathers bed Gen. 35. 22. 49. 4. 5. Moreover the brazen Serpent was but a temporary ordinance c. Ans. This was the twelft of his shifts before now hee repeateth and multiplieth it among his Errours I refer the reader to my former answer 6 That the Romish baptisme is an impure idol in their abuse standing up in the place of Christ and his precious blood which it is not pretending to give grace c. which it doth not But the baptisme in the church of Rome is Gods ordinance had and planted there by the Apostles c. These are the errours and abuses of men about it not the nature of the baptisme it selfe Otherweise all that have received it ought to renounce it utterly and to get an other outward baptisme c. Answ. This also was before objected and answered and it is a world to see how he wearieth his reader with repeating worthlesse reasons Sacrificing among the heathens I have before proved was Gods ordinance So was the Lords supper in the church of Rome in the Apostles time so was excommunication so was the Ministery of Bishops c. These have been continued in Rome with their baptisme may we not say therefore the Masse is an idoll or that the Bishop the Pope of Rome now is an idol and Antichrist Of our getting an other baptisme which is the usuall foot and base of his arguments we have before spoken that which he could not take away Obj. Wil these men say that we can without sin reteine any thing and not utterly reject it that standeth up in the place of Christs precious blood c. Ans. We cannot indeed without syn reteyne it while so it standeth neither doe we so reteyn it far be it from us Neither might the Gentiles reteyn the lye which they had made of the truth of God Rom. 1. 25. But when the lye was doen away and God restored to them his former trueth that they were to reteyn The idolatrous Israelites if they had set up their own blood of circumcision in place of Christs blood might not without syn have reteyned it whiles so it stood Yet repenting of their idolatry they might keep the outward signe without repeating it even so we in this case Obj. Errors and abuses of men may hurt themselves but cannot change the nature of Gods ordinance in it selfe Answ. Not in it selfe I grant considered without their abuse but togither with their abuse Gods ordinance of sacrifice incense c. is an abomination to him Prov. 15. 8. Esa. 1. 13. So baptisme and the Supper now in Rom are abominations to the Lord. Obj. Mans unbeleefe cannot make the faith of God of none effect God is true though every man be a lyar Rom. 3. 3. 4. Ans. What may we think would he conclude from this Scripture To cite a place and leave it doubtfull what hee inferreth is to deceive the reader If he intend according to the question in hand that the sacraments are seales of grace and of salvation unto men whether they beleeve or doe not beleeve it is a notable errour overthrowing the Gospel and establishing the popish herefie of grace ex opere operato by the work doen. The Scriptures teach touching Gods vvord and promise that it profiteth not them that heare it if it be not mixed vvith faith in them Heb. 4. 2. if men beleeve not they shall not be established Esai 7. 9. but shall be damned Mark 16. 16. they shall not see life but the wrath of God abideth on them Ioh. 3. 36. Neither is the faith of God by mens unbeleef made without effect For his truth and faithfulnesse is confirmed as well in damning unrepentant unbeleeving synners as in saving those that repent and beleeve When the righteous turneth from his righteousnes and committeth iniquitie he shall dye in his iniquity and yet the way of the Lord is equall as sayth the prophet Ezek. 18. 24. 25. 26. Again as all men naturally are lyars and doe faile and break covenant on their part by syn which God never doeth so if they continue in syn and turne not to the Lord by repentance and faith they all perish Luk. 13. 3. 5. Rom. 8. 6. 10. 1. Cor. 6. 9. 10. Jude v. 5. But let men repent and turn from their transgressions so iniquity shall not be their ruine Ezek. 18. 30. Otherweise it would follow that after men are entred into covenant with God are baptized though they fall frō Christ to Antichrist as the church of Rome hath doen though they fall to Mahomet as many East churches have doen though they turne to be Iewes or pagans and so dye yet they shall be saved for their unbeleef cannot make the faith of God of none effect But so to expound this Scripture Rom. 3. were to turn judgement into wormwood unto the destruction of mens soules And if mine opposite would not gather some such thing from it what will it help his plea for the baptisme of the church of Rome which is the whore of Babylon whom God hath devoted unto destruction except they repent Rev. 17. 18. chap. Obj. The Jewes in Christs time and before holding justification by circumcision workes of the Law set these up in the place of Christ his precious blood c. Should we therfore say that circumcision was then an impure idoll in their abuse c. Or should wee not rather learn to put difference between Gods ordinance in it selfe and between mans abuse thereof c. Ans. Whensoever Iew or Gentile held justification by circumcision sacrifice or works of the Law they made their sacraments sacrifices and workes idols impure idols to themselves in their abuse And it is admirable that men teaching religion should bee ignorant that whatsoever creature or work of man is put in the place of God and Christ it is therby made an idol though Gods ordinances and the workes of his Law in themselves are alwayes good but turned to idols are alwayes evill and an abomination to the Lord as is before proved What mouth can deny but the Papists are idolaters in praying to Saints and Angels If idolaters then they serve idols if they serve idols in so praying then the Saincts and Angels are idols to them in their synfull abuse Yet who knoweth not that the Saincts and Angels in heaven are blessed and holy and not Idols in themselves But this is mine opposites continual fallacie wherby he would deceive his reader that because Baptisme and the Lords supper are Gods holy ordinances in themselves therfore
sayth the use of gold and silver for idols is forbidden very wel and is not the use of water bread and wine for idols forbidden also The use of gold to make the images of Cherubims was commanded Exod. 25. 18. but if the Gentiles had made themselves golden Cherubims they had been idols and syn to them for God commanded them not So water bread and wine are commanded the Christian church in her sacraments but to the Antichristian church God commandeth not these til they repent turne to Christ then and not before may they use them for holy signes Psalm 50. 16. 17. Prov. 21. 27. 9. 13. 17. 18. In this his tenth errour or exception is also answered which is about the very same thing but that he delyteth in multiplication 11 Touching the relation which is the mayn thing in a sacrament that it should seale up unto them the forgivenes of synns and as they blasphemously say quite take away synns and conferr grace so it is a vaine idol and nothing But the Sacraments in their relation are not onely seals but signes also Gen. 17. 11. Rom. 4. 11. c. Now by their assertion the baptisme aforesayd sheweth nothing at all to the mind and so is a vaine idol and nothing and that which it sheweth to the eye is but as the gold and silver of the heathens idols which if it were true then in deed there should be nothing of Gods ordinance nothing of a true sacrament c. And can they then blame the Anabaptists c. Answ. That there is no true relation in the popish baptisme is sufficiently proved the persons being Antichristians out of the covenant and without promise in that estate That they have the true material things of washing with water in the name of the Father c I have alwayes granted though these materials are abused by them to idolatrie as the Iewes abused their sheep and bullocks to abominable sacrifices That of the gentiles silver and gold is true also touching the matter which is Gods good creature further comparison I made not though he corrupted my words Object Whether think they that the baptisme received in the truest Churches doe seal up to hypocrites the forgivenes of their synns If they think not whether they wil say that the baptisme of those churches hath not the relation which is the mayn thing in a Sacrament Jt is generally held that Simon Magus who was baptised by Philip was an hypocrite and that his baptisme did not seal up unto him the forgivenes of his synns wil they therfore say that the baptisme ministred by the Euangelists had not the relation c Besides that thus the relation of the sacramentes should depend wholly upon man and not upon the Lord or his ordinance at all Answ. To passe over his forme of writing how he asketh questions when he should prove or convince I answer his question is from the matter in hand and so is deceitfull We speak of the outward visible church of Christ and ordinances belonging therto also of the visible Antichristian church and ordinances there abused He leaveth this and runneth to hypocrites which men can not discerne and whom therfore we must leave unto God among other secrets Deut. 29. 29. To reason from the one of thâ—se to the other would bring all confusion for hypocrites are lawfully admitted into the Church as was Iudas Simon Magus and many other if upon this ground open Antichristians idolaters unbeleevers may be admitted also then the church and the world shal be one confused Babel To his question I answer baptisme in true Churches administred as th' Apostles and Euangelists did â—ealeth up to all the forgivenes of their synns unto the judgment of man and they should greatly syn and profane Gods ordinance to baptise any other Simon Magus when he was baptised it is testified that he beleeved Act. 8. 13. so by the ordinance of Christ he was to be baptised Mat. 28. 19. neyther knew they him to be an hypocrite when he was baptised til afterward Thus are we bound by the rule of love to beleeve that all rightly baptised in the Christian church have the seale of forgivenes of synns and are buryed with Christ by baptisme and that by one spirit we are all baptised into one body Rom. 6. 3. 4. 1 Cor. 12. 13. And so mine opposite beleeving the church of Rome to be Christs true church and to have his true baptisme was bound also to beleeve them all to be of one body and one spirit with himself til they manifest to him the contrary which seing they have not doen by all their idolatries heresies impieties it is not to be thought that ever people which wil call themselves Christians could doe it As for us we know the covenant of Christ is not with Antichrist or his whoreish church though therin God hath many elect but we know that his covenant is with the true Christian church and all the members of it although therin be many hypocrites and reprobates both which are manifested in time by their fruits We walk by the rules reveiled to us of God secret things are not for us to judge of until they be manifested Where he concludeth that thus the relation of the sacraments should depend wholly upon man and not upon the Lord at all it is a calumniation without all colour of proof The relation is by mutual consent the Lord offring his son Christ for salvation to all repentant beleeving synners we by grace having obteyned faith doe therby apprehend Christ for our saviour as in the word so in the sacraments His next demaund about our selves and our baptisme had in Rome is a thing againe and agayn answered without running into Anabaptistrie whither he would so sayn drive us 12. These men erre not a litle when they say that popish baptisme hath not the relation of a sacrament to them but is a vaine idol and nothing because they say of it that it quite taketh away synns Shall mens erroneous sayings and opinions make a nullity of Gods ordinances signes and seales Can not God be true though they be lyars c. Answ. Here is an other repetition of that which he forealleged in his 6. reason or errour which I there refuted Mens erroneous sayings opinions and doings doe disanull to themselves all Gods promises signes and seals which are onely conditionall if men repent beleeve and obey which grace God giveth to all that are Christs And if men beleeve not nor obey and so be damned their damnation impeacheth not Gods truth at all but confirmeth it for he hath sayd of such that they shal be damned Mar. 16. 16. Joh. 3. 36. Obj. Besides the relation in a sacrament there is also to be regarded the commandment of God who hath appointed it to be observed in the church As Christ who was without syn c yet in obedience to the Law was circumcised and baptised c. Therfore it
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