the righteousness of saith and forgivenes of their sinns in that sinful estate Thus I shewed Gods words not mine own for oracles He asketh if we wil be wiser and more righteous then God himself who accounted them stil to be his people under his covenant and himselfe to be their God and upon this ground called them to repentance c. Answ. All this notwithstanding whiles they continued unrepent and unbeleeving and hardned their necks against the Lord their God c. their circumcisim by Pauls doctrine was made uncircumcision Rom. 2. 25. their sacrifices were an abomination to the Lord Prov. 15. 8. And hee might have seen in the Scriptures that though Israel were divorced from the Lord Ier. 3. 8. and not his people or wife nor he her husband Hos. 1. 9. 2. 2. yet they are in respect of their former state their continuall profession and the future mercie towards them called Gods people still even till Christs time Esai 11. 11. 16. Amos. 9. 14. That he should not urge a phrase as his manner is against the plain doctrines of the Scripture Obj. What wil they say to the circumcision of Judah in their apostasie c. was it also among them none of Gods ordinance but an idol c. Answ. It was Gods ordinance though abused by the unworthy receivers as before is shewed But he from a false church and Babylon flâ—eth to Sion the true Church corrupted which is his perpetuall fallacie If Iudah or any Church in the world had doen with the sacraments as Rome hath doen they had changed them into idols contrary to the 2. commandement But Iudah never did so with circumcision and the Passover he sheweth no word of God to prove it Obj. Have the gates of hell more prevailed against the Christian Church since Christs coming then they did or could against the Church of the Iewes before his coming in the flesh Mat. 16. 18. Answ. This old popish reason hath been often answered by many Writers against the Antichristians and is of no more force for Rome turned to Antichrist then for Ephesus Corinth and other churches turned to Mahomet For what priviledge besides a popish dreame had Rome above Ephesus Should it because it crucified Christ and is therefore cursed above all cities have prerogative above Ephesus wherin was a church in Pauls time which was the ground and pillar of truth 1. Tim. 1. 3. 3. 15. yet is that church long since cut off but Romes church must continue for her good service to Divils and idols Rev. 9. 20. and for worshiping the Beast Rev. 13. He might have seen in Rev. 12. that the woman the Church perisheth not though she be fled into the wildernesse from the presence of the Serpent and synagogue of Antichrist His other repetitions again and again are before answered Obj. The ordinances of God may in any churches become unprofitable to men by their own sinns circumcision may be made uncircumcision to such as break the Law c. Rom. 2. 25. 26. so baptisme now But shall we therefore say that they are not in such churches to such persons the Lords ordinances nor his true signes and sacraments but idols and lying signes c. Was the Lords table in the Church of Corinth a table of Divils or the Lords Supper an idoll or lying signe c. to such as eat it unworthily Was it not the Lords ordinance and true sacrament though sinfully abused by them c. Ans. The Lords ordinances abide alwayes the same and holy in themselves howsoever abused by Christians by Antichristians by Iewes Turks or Pagans to their perdition Neither is there a like degree of abuse in all neither doth every abuse make a thing an idoll but when the honour due to God alone is given to a creature then it is made an idoll and so I have proved is doen in the church of Rome to which proofs he answereth not I instanced the Lords Supper in Rome whereof they have made an abominable idoll worshiping a peece of bread as their maker Mine opposite will never mention or meddle with this but shunneth it as convinced in conscience And from Antichrists church runneth to the Christian Church in Corinth and asketh if the Lords table there were a table of Divils I answer No not then in Corinth but now in Rome they have made it by their idolatrous Masse a table of Divils and as Moses sayd of Israel they sacrificed to Divils not to God Deut. 32. 17. so say I of these Antichristians their sacrifice of the altar is a sacrifice to Divils not to God This he should have disproved if he could have doen it and not to leave the persons and things whereof wee dispute and run to others So the Lords baptisme they have turned into an idol ascribing the gift of grace which onely is Gods to water words and works of men that as the Gentiles turned the truth of God into a lye Rom. 1. these Gentiles also have turned the truth of God and of his sacraments into lyes And as the Lords incense and sacrifices were an abomination to him from the hands of wicked sinners Esai 1. 13. Prov. 15. 8. so the Lords sacraments are an abomination to him from the hands of Antichristians And as hee doth so ought all his people to esteeme of them and not to regard lying words of such as cry nothing but the Temple of the Lord the Temple of the Lord the sacraments and ordinances of the Lord to deceive Gods people and to harden the synners in their wicked works Wheras I distinctly shewed the idolatry committed in Antichrists baptising of his subjects partly by perverting the holy signes as the Israelites did the brasen serpent â— King 1â— 4. partly by inventing signes of his owne as crosses exorcismes c. Mine opposite first †censureth the things I wrote to be notable shifts errours contradictions abuse of scriptures vain distinctions and odious assertions Such grace hath flowed from his tongue and pen. 1. Observe sayth he a needless distinction of idols nothing helping for the question in hand Answ. The distinction is true and needfull to discern the truth of the question against his clamorous reproches as if I called Gods ordinance in it self considered an idoll 2. Jf they mean sayth he that baptisme there had is an idol of both sorts they doe the more increase their errour Answ. I doe so meane yet is there no increase of errour I heare his bold words but no proof 3. They speak of crosses exorcismes c. whereas we speak of the baptisme it selfe Ans. So doe I but of popish baptisme mixed with Christs ordinances and Antichrists together All parts of a thing put together make the whole and it is deceitfull dealing to dazel mens eyes with the whores golden cup and to passe by the abominable ingredients the fornications that are in it when both are joyned together Rev. 17. 4. 4. They speak
God testified that Christ was not their mediator to accept their prayers Seing it is certaine that no man cometh to the Father but by him Joh. 14. 6. Thus men may be overseen sometimes to cite authors on their side which eyther say nothing or look quite an other way Touching Hos. 13. 1. THe last placé which here I cited was Hos. 13. 1. where Ephraim offended or synned in Baal and dyed whence I judged their estate to be dead in syn To this mine opposite sayth the same terme and phrase is used by Christ of the church of Sardis Thou hast a name that thou livest and art dead Rev. 3. 1. Should we now inferr hereupon that therfore baptisme and the other ordinances of God in the church of Sardis were but in shew reteyned therin and could not be unto them the signes seals of the forgivenes of synns and of life eternal and therfore were in their use of them false and deceyefull aâ— were the ordinances of God reteyned among the Gentiles Would any man of heart and understanding endure such blasphemie Sayth not the Scripture that the church of Sardis was one of the seven golden candlesticks c. Answ. A man of understanding wil discerne things that differ and be caried by judgment not by affection The syn of Sardis was secret hypocrisie the syn of Ephraim was open idolatrie the death of Sardis was discerned of Christ who searcheth the heart reines the death of Ephraim was discerned of men who can judge but by the works Sardis had a name among the churches to be alive when for the most part they were dead before God though some things remayned which are but ready to dye vers 2. and a few among them were worthy ones and undefiled vers 4. Ephraim was openly knowen to be fallen from God to Baal by the Prophets and by the church of Iudah Hypocrites in all true churches are dead before God though alive before men So Simon Magus was alive in the judgment of the Apostolik church and baptised therin Act. 8. when before God he was dead His baptisme was true baptisme so farr as men could judge though to himself before God he received judgment therby not being a worthy partaker But had he been an open worshiper of Baal and baptised or circumcised among the Baalists it could not by men have been judged a true signe and seale of the forgivenes of his synns he remayning unrepentant They that should so affirme should themselves not be farr from blasphemie before men of understanding that know upon what conditions the covenant of grace is made between God and men They in Sardis that were dead that is without true faith for by saith the just doth live could not by the sacraments or by any ordinance in the church be partakers of Christ of his death or resurrection before God so their baptisme was to them no baptisme And had they been so discerned of men their baptisme should so have been judged by men As the Canaanites in Sichem their circumcision was uncircumcision before men and not the signe and seale of the righteousnes of faith when they had no faith for the unbeleever remayneth in the state of damnation Mar. 16. 16. and the baptisme that saveth is not the putting away of the filth of the flesh but the answer of a good conscience towards God as th'Apostle suyth 1 Pet. 3. 21. That which he further annexeth that I say their reasons from Israel might well serve for the times wherein John lived when the true churches were many of them apostate wherupon he noteth my contradicting of my selfe c. was a mistaking that I distinguished not the state of Iudah which was a true church corrupted from Israel a false church and so the true churches apostate in th'Apostles time Revel 2. 3. from the false churches also in those times 1. Ioh. 2. 19. Into which oversight I fell by their citing undistinctly Jer. 3. and Esai 50. the one speaking of Israel the other of Iudah as is to be seen in their Advertisement pag. 107. wherto I gave answer in Animadvers p. 103. Secondly he pleadeth if Hose 13. 1. be understood of death in syn yet let it be well considered whâ—ther it will therfore follow that Circumcision now in Israel was not the Lords signe and seale of his forgivenes of syn but a false and deceitfull signe in their use therof and no better then the ordinances of the heathen For Christ sayd Let the dead bury their dead c. Luke 9. 60. was circumcision then among the Iewes a false and deceitfull signe in their life therof c. Answ. He runneth into his former errour the Iewish church in Christs time was a true church and Christ communicated in their Temple and sacrifices Israel when they served Baal was a false church and no man might awfully communicate with their Temple and sacrifices Christ speaketh not of the Church generally but of such as he knew to be hypocrites and dead though seeming alive we speak of Ephraim generally open offenders serving Baal and dead in the judgement of the Saincts The same I answer to his next instance of the church of Ephesus which then when Paul wrote was not the house of Baal but of the living God the pillar and ground of the truth 1 Tim. 3. 15. Moreover he citeth not my words sincerely I spake of the seale of forgivenes of synns 〈◊〉 them neyther did I say no better then the ordinances of the heathen which the reader may understand the ordinances devised by the heathens themselves but I sayd in their use of them false and deceitfull 〈◊〉 were also the ordinances of God reteyned in other nations as altars sacrifices c. touching whose estate I have spoken of before Thirdly he excepteth that Baals worship was first instituted by Achab about 60. yeres after Ieroboam and great difference was between Ieroboams calves and Baals idolatrie c. Answ. It is not material to our question who spake of Israels circumcision in their apostasie in generall before and after they were out of the land as before I have manifested 2. I acknowledge Achabs syn was greater then Ieroboams and false churches may grow worse and worse yet Ieroboams calves were also Divils as the holy Ghost calleth them 2. Chron. 11. 15. Fourthly he instanceth the 7000 in Israel that bowed not the knee to Baal 1. King 19. 18. asking what we shall say to these were they not circumcised or had they not the circumcision that was then in Jsrael or was it not to them the Lords seale of forgivenes of synns c. Answ. The instance is good to clear the controversie by the help of other scriptures In Rom. 11. Paul speaking of the rejection of the Iewes sayth Hath God cast away his people Farr be it For I also am an Israelite c. God hath not cast away his people which he foreknew Then speaking of
A REPLY TO A PRETENDED CHRISTIAN PLEA FOR THE ANTICHISTIAN CHVRCH OF ROME published by Mr. Francis Iohnson ao. 1617. Wherin the weakness of the sayd Plea is manifested and arguments alleaged for the Church of Rome and Baptisme therein are refuted By Henry Ainsworth Anno 1618. We would have healed Babylon but she is not healed forsake her and let us goe every one into his owne countrie for her judgment reacheth unto heaven and is lifted up even to the skies Ier. 51. 9. Printed in the yere 1620. The Preface TWo things good Reader have been heretofore controverted between Mr. Iohnson and mee the one concerning the Power of the Christian church which he would have installed in the Ministerie thereof the other concerning the Antichristian church of Rome with the ministerie and baptisme thereof which he hath pleaded to be true though corrupted I have proved to be false and deceytfull These things have passed publikly through mine Opposites occasion in Mr Richard Cliftons Advertisement and my Animadversion therto The former of these two points Mr. Iohnson hath left vnanswered so the prudent may judge of the strife by that which we both have sayd the latter he hath sought to mainteyne by a colourable Plea for the Romane church cheifly underpropped by two reasons 1. because Antichrist should sit in the Temple of God 2. and because Apostate Israel the figure of this Antichristian church was the church of God as he pretendeth These with his other like reasons I have laboured to refell in this treatise folowing His order of handling them I have altered beginning with the Church of Rome then with the Baptisme of that church for so I judge the trueth of the controversie wil soonest appeare His often longsome repetitions I seek to abridge as being fruitlesse wearisome to the Readers his bold and bitter taunts I passe over being not willing to answer any man and least of all the dead to such things As also his marching us among the Anabaptists for our more disgrace his dissembling of his own former judgment and accord with us in the things now controverted imputing them to us and others when himself hath formerly spoken and written for the things which he now would pull down but hath not taken away his owne grounds Onely wheras in his preface he intimateth sundry manifest untruthes published in the Animadversion but nameth none I signifie in a good conscience that to my knowledge â— published not any one untrueth but rather spared him then pressed things in extremitie That which I suppose he aimeth at I set downe from the report of honest faithfull witnesses of whome some are now at rest in the Lord who would not as I am perswaded willingly have related any thing but the trueth Finally as in all other my labours so in these controversies following I indevour to find out manifest the way and wil of God by the light of his word to the glorie of his name and comfort of those that love the trueth in sinceritie A REPLY TO A PRETENDED Christian Plea for the Antichristian Church of Rome WEe are taught of God that they which forsake the Law praise the wicked but such as keep the Law will contend with them Wherfore though my desire hath been to leave off contention with all men to labour to build up Sion in peace yet being provoked by name my writings against the Man of syn that Son of perdition being publickly traduced I held it my dutie to mainteyne the warre which I began to wage against the Beast whom The Lord will consume with the spirit of his mouth and will abolish with the brightnes of his coming The state of this controversie is whether notwithstanding the infinite idolatries and other abominations now of a long time with strong hand practised by the church of Rome it be to be reputed the true church of Christ and the Sacraments especially Baptisme to be esteemed the true signes and seals of the covenant of grace from God to them in their present estate I deny it mine opposite hath colourably pleaded for it inveighed much against me in his last book called A Christian Plea ao. 1617. Wherin though in many things he deserved sharp blame yet having ended his life with his work and not being now to answer for himself or make use of that which is written I will omitt the just reproofs which might through Gods mercie have been a benefit unto him and will address my self to remove the stumbling blocks out of others way and to cleare the trueth which is darkned with the cloud of error The Lord which hath taken this counsel against Babylon that the least of the flock shal draw them out and that he will surely make their habitation desolate with them inable me with his grace to â—ight the good fight of â—aith and to declare in Sion the vengeance of the LORD our God the vengeance of his Temple Of the church of â—ome BEcause the true Church is that people to whom perteyneth the adoption of sonns and the glorie and the covenants the giving of the Law and the service of God and the promises it is requisite that we first haÌ„dle the state of Antichrists church so shall we the better discerne of the ministerie seales of the covenant and other ordinances of God which the man of syn abuseth whether they be true or false unto them in that their synfull abuse In my former answer I layd downe these grounds The Antichristian synagogue is by the Holy Ghost called a Beast Rev. 13. 11. which signifieth a Kingdome Dan. 7. 23. it is named also a great Citie Rev. 11. 8. which noteth the largenes of tha tpolitie kingdome It cometh up out of the earth Rev. 13. 11. as being of this world which Christs kingdome that cometh downe from heaveÌ„ Rev. 21. 2. is not and therefore is called a man of syn 2 Thes. 2. 3. and a great whore Rev. 17. 1. whose head is Abaddon or Apollyon Revel 9. 11. the Destroyer of others and himself the son of perdition 2 Thes. 2. 3. and they that follow him are the children of damnation 2 Thes. 2. 12. This wicked generation warreth against the Lamb Christ and against the Saincts Rev. 17. 14. 6. and 13. 7. blasphemeth Gods name and Tabernacle and them that dwel in heaven Rev. 13. 6. that is the true church whose conversation is heavenly Phil. 3. 20. Yet doe they all this mischief under shew of Christian religion and therefore this Beast hath hornes like the Lamb Christ Rev. 13. 11. this whore is arayed with purple scarlet guilded with gold precious stones and pearles Rev. 17. 4. as if she were the Queen and spouse of Christ Psal. 45. 9. 13. Ezek. 16. â—0 13. Song 7. 5. she hath Peace-offrings and Vowes Prov. 7. 14. as if she were devout in Gods service Psal. 66. 13. bread and waters Prov. 9. 16. 17. as ready
to refresh the wearie soules Her doctrines sweet and amiable lyes spoken in hypocrisie Prov. 5. 3. 1 Tim. 4. 2. but yet confirmed with signes and miracles as if they came from heaven 2 Thes. 2. 9. Rev. 13. 13. 14. her power efficacie great prevailing over the many and the mightie the Kings and Princes of the world deceiving all nations with her inchantments Prov. 7. 21. 26. Rev. 17. 2 18. 23. and if it were possible Gods very elect Math. 24. 24. Her continuance and outward prosperitie is long Rev. 13. 5. 18. 7. 20. 2. 4. her end miserable Rev. 18. 19. 21. 19. 20. 21. consumed with the spirit of the Lords mouth and abolished with the brightnes of his coming 2 Thes. 2. 8. And for her destruction the heavens shall rejoyce and sing praises to God Rev. 18. 20. 19. 1. 2. The accomplishment of these prophesies I there shewed to be in the Church of Rome at this day confirmed by her own canons and doctors that set forth her profession and practise These grounds remayne yet unanswered by mine opposite being such as I assure my self neither could he neither can any soundly refute Now let us see how farr he yeildeth and how he opposeth First he prayeth all to take knowledge that his minde and desire in himselfe is to plead against the present estate of that church and not for it acknowledging it to be fallen into most synful and deep defection and apostasie and so to be a notorious harlot and idolatress which all the people of God ought to forsake and to witnes the trueth there against even vnto death How well this his acknowledgement agreeth with his plea in the residue of his book shall appeare in the discussing of the reasons after folowing But what sayth he to the description of Antichrists church which I before shewed from the scriptures He sayth I speak of the church and Synagogue of Antichrist of the Beast of the great Citie of the man of Syn of the great whore of Abaddon or Apollyon the son of perdition c. wheras I should treat of the Temple of God wherof Paul speaketh 2 Thes. 2. Hereupon he chargeth me to keep what I could from the point of the question in hand and therefore also to confound things that differ I answer that the the question was by this mine opposites former graunt about the church of Rome whether it were the church of God or no. Now when at first I shew from the scriptures what maner of Church that Romane church is in Gods account how could he charge me to keep from the point of the question 2ly the place of th'Apostle being alleaged by mine opposite for a proof that the church wherein Antichrist sitteth is the Church of God I come immediately after to scan that scripture and yet he challengeth me for keeping from the point wheras all men of judgement may see it was needful to know what God foretold of that church throughout the scriptures that so we might understand in what sense Antichrist is sayd to sit in the Temple of God 2 Thes. 2. For seing the Temple of God is a figurative phrase taken from the shadowes of the Law it is not wisedome in us to expound a parabolical speech contrary to the plaine scriptures grounds of Christian religion but we must understand it according to them Wherefore there being no other answer made to the description aforesayd it standeth in force to prove that the church of Rome is not the true Church of Christ. So for the accomplishment of the prophesies wheras I shewed from the Papists own writings of their church how fitly it agreeth with Antichrists synagogue foretold of by God mine opposite answereth I tell them of a Church such as Bellarmine and others describe one part wherof lives on earth an other under the earth and a third part in heaven c. Wheras our question is of the Temple of God wherof Paul speaketh 2. Thes. 2. 4. and of the court and holy citie wherof Iohn speaketh Rev. 11. 2. Thus neyther the Prophesies of God nor the complement of them shewed by the men themselves whom the prophesies concerne may be brought to clear the controversie but mine opposite will insist upon dark and figurative speeches that men may be the more easily deluded For how shall we prove against Papists that the Pope is Antichrist if we may not alleage the Popes owne doctrines and practises which are contrary to Christ Yea how shall we judge of any church but by their owne Confessions published and comparing them with the scripures Wherefore the profession of Papists concerning their church is a strong argument wherby they may be discovered to be none of Christs even the Cretian lyars testimonie against themselves is true as the Apostle noteth Tit. 1. 12. 13. An Answer to the arguments brought for the church of Rome MIne opposite pleadeth thus 1. First J take an argument from the baptisme had in the churches aforesayd the Apostate churches of Christians thus The Baptisme had in the church of Rome is the Lords baptisme the signe and seale of his covenant the ordinance of God had in that church from the Apostles times before Antichrist there arose Rom. 6. 2. 3. and so is true baptisme which is from heaven and not of men that one baptisme which perteyneth to the bodie of Christ Eph. 4. 4. 5. which the Lord hath given to his church and not man c. Therfore the church of Rome is the church of God and under his covenant c. Answ. Here let it first be observed whether mine opposite pleadeth against the present estate of that church as before he pretended For if they be under Gods covenant have it sealed unto them from heaven by that one true baptisme then are they in the state of grace and of salvation which is the very thing that all Papists at this day doe plead for Concerning his Argument I deny that the baptisme had in all Apostate churches of Christians and particularly in the church of Rome is the Lords true baptisme or the signe and seale of his covenant of grace unto them Here mine opposite referreth me to an other place of his book for proof of the trueth of their Baptisme wherto I will make answer anone in their place And now that my denyal may not be so bare as is his assertion here I will insist upon the two scriptures which he citeth and disprove their baptisme In Rom. 6. 2. 3. 4. the Apostle sayth How shall we that are dead to syn live any longer therin Know ye not that so many of us as are baptised into Christ Iesus were baptised into his death Therfore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glorie of the Father even so we also should walk â—n nâ—wnes of life Here first the
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
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
of 40. yeeres in the wildernes were uncircumcised till Iosuahs reigne Jos. 5. 2. 6. yet with them in that estate Moses renewed the covenant to bee the Lords people and that hee would bee their God as he had sworn to their fathers Deut. 29. 10. 13. And whereas mine opposite boldly affirmeth that all the writers in the world prove no such matter viz. touching Gods ordinances given to the heathens the sonns of Noe for signes of salvation it will appeare otherweise even by the greatest enemies of the heatheÌ„s the Iewes themselves Who though they gloried in circumcision and the Lawes given by Moses yet thus they write Jt is lawful for an heathen to offer burnt offrings unto God in every place and he himselfe may offer in an high place which he hath builded But it is not lawful for an Jsraelite to help him c. for behold we are forbidden to offer without the Sanctuarie Levit. 17. And it is lawful to teach them and to learn them how they should offer to the name of the blessed God Maimony in Misn. treat of Offring sacrifices chap. 19. s. 16. Thus by the Hebrewes testimony the Gentiles might lawfully use sacrificing in their own lands on their altars c. and the Iewes might instruct them to doe it aright though they themselves might not doe it with them being restreyned of God And as for the state of grace and salvation with God they also say Whosoever receiveth the seven commandements given to the sonns of Noe of which I have spoken elsewhere and whereof circumcision was none and doth them he is of the saincts of the nations of the world and he hath a portion in the world to come that is in eternall life if he receive them and doe them because the holy blessed God hath commanded them c. Maimony in Misn. treat of Kings chapt 8. s. 11. Thus mine opposite needed not to have made it so strange what I wrote of the state of the Gentiles nor have called it an idle flourish had he duly weighed their estate as Gods word and humane writers bear witnes of it But this indeed is admirable sayth he that he should account the heathens superstitions to bee Gods ordinances and yet esteem the circumcision and other ordinances of God had in Israel to be lying and deceitful signes c. Besides in all his bead-roule of Writers there is no mention at all of circumcision whereabout our question is c. Answ. 1. I called both the one and the other the ordinances of God in respect of their divine institution The other nations that fell from God and the Israelites that fell from God I count them all abusers of Gods ordinances which were not in their use of them true signes and seales of eternall life unto them but false and deceitfull Thus I match them alike without respect of persons as I am taught by the Apostle Rom. 2. 9. 10. 11. 12. The heathens superstitions if he mean things of their own devising I never esteemed Gods ordinances at all no nor Romes superstitions at this day 2 That circumcision is not in the bead-roule as he calleth it hee need not marvell seeing it was not commanded the heathens as before I have shewed It seemeth hee had a speciall fansie to circumcision above all other Gods ordinances otherwise why might not he think that it might be prophaned as much as any other There was no more holines in it then in the sacrifices And the Apostle sayth Jf thou be a breaker of the Law thy circumcision is made uncircumcision Rom. 2. 25. what then will it availe that Israel had circumcision when they broke the Law yea were without the true God and without Law 2. Chron. 15. 3. and sacrificed to Divils Deut. 32. 17. 2. Chron. 11. 15. Finally here he seeketh for circumcision where it was not to be found but within three leâ—es after in my book I instanced some among the nations circumcised even by his owne confession and there he hath passed it over without answer as if he had not seen it Such intreatie and worse I bear at his hand with patience Let me here adde the testimony of a learned man Mr. Calvin in his Sermon against idolatrie upon Psal. 16. 4. hath these words There are diverse which at this day use another starting hole for confessing that it is a detestable thing to mingle themselves with the idolatries of the Paynims they wil not that this extend it self to the superstitions of the papacie as though all the impieties of the Paynims had not been the corruptions of the true service of God From whence I pray you drew the Paynims all their ceremonies but from the holy Fathers The mischief was that they corrupted that which was wel instituted of God And yet al the abominations that were in the world had this goodly cloke of the name of God and of Religion but this made them not therefore justifiable neither might the faithful communicate with them Of Mr. Iunius iudgement for the church of Rome IN my brief answer to the things which mine opposite alleged from Mr. Iunius whose treatise they have printed the second time he taxeth me for omitting many clauses in that work But I then and still doe hold it ynough to take away the mayn grounds which being doen the other of lesser moment will be also found insufficient I shewed by the scriptures the Church of Rome now to bee an other and not that church which was in Pauls time therefore no just proportion to be between them In sted of disproving that which I shewed he after his manner asketh a question Whether J think these the Man of syn with his worshipers come in the place of the ancient true Church be the Temple of God the people of God under the covenant of God having the baptisme of God c. or whether there be no such there at all though corrupted and abused Answ. I have often told him and proved by Gods word that this present church of Rome is not Gods true Temple or people under his covenant having his baptisme but a false church arisen since vainly pretending the church covenant and baptisme of Christ. Seeing Gods word moveth them not let it be lawfull for me to oppose mans authority to mans D. Whitakers answering Bellarmine sayth This church succeedeth the Apostles indeed but as a den of theeves doth the house of God and as an harlot doth the faithful citie Jt reteineth the chests and coffers wherein of old the tresure was as Chrysostom elsewhere writeth but hath lost the treasure it selfe Jt is no more Bethel the house of God but Bethaven that is the house of vanitie or lies Yea Mr. Iunius himself hath thus well written of it The Church of Christ is sayd to fight against the Pseudo-christian or falsely called christian church over the which Antichrist ruleth Also when Bellarmine citeth Tertullian marveilously praising Rome Iunius
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.
nothing to the purpose For whensoever she fled seeing this other woman is not she but the foolish waman which opposeth her selfe and her doctrines unto Wisedom as in Prov 9. 13. 14. 15. 1. 2. c. men should know that the dead are with her and her guests are in the depths of hell He againe injurieth me when he sayth I here make the church of Rome she that now is to be also the court of Gods Temple and holy citie I make her to be the company of Gentiles like the Babylonians of old that tread down the holy citie and it is hee that speaketh M. Sm. language whiles he maketh the Jewes not the Babylonians to be the types of these Antichristians as we have formerly heard And it is his continuall fallacie in reasoning when speech is of the persons to flie to the things and ordinances typed by those holy places as if Ierusalem because it was alwayes the holy citie even when it was ruined could give holines to the prophane Gentiles that burned and trode it down I savd The heathens in their Altars Temples Sacrifices had the divine things of God among them as wel if not better then hath the Man of Syn and his worshipers in their sacrifice of the Mass and other manifold idâ—luries He replieth Why sayth he not then hath the church of Rome in her baptisme and other divine things of God among them though corrupted Answ. Behold here againe a plaine tergiversation I compare the sacrifices of the Gentiles with the sacrifice of the Antichristians he shunneth this and would have me speak of their baptisme As if the Lords Supper were not as holy as Baptisme But he is a frayd once to meddle with the Lords supper in Rome as we have seen before and wil have me write what he thinks good when the reason which I bring is too hard for him And yet he knoweth that elswhere I speak as much of their baptisme But thus he would here evade So I speaking of the Man of syn which in his own understanding is the hierarchie and of his worshipers the popish multitude he tells me Mr. Junius speaketh of the church of Rome and distinguisheth between it and the Man of syn with his hierarchie As if I also did not speak of that church when I mention the worshipers of the man of syn which whiles he by Mr. Iunius help would prove to be Christs true church in his covenant of grace contrary to th'Apostle who sheweth them to be in the state of damnation 2 Thes. 2. he is forced to give ground answereth not my reason touching the Gentiles but presently flieth to his wonted shelter of Judah and Jsrael Not regarding the instruction of the holy Ghost who throughout the book of Revelation mentioneth not the Israelites but as the sealed of God and kept from Antichrists abominations Rev. 7. and for the Popish multitude they are called Gentiles Sodom Egypt Babylon Rev. 11. 17. with which when mine opposite is pressed he flieth to Iudah and Israel for an answer as we every where have seen For the Church of Rome to be the Mother of Christians feighned to be like the true Mother sick swollen with the dropsie c. wherin he chargeth me not to answer or confute Mr. Iunius I have doen both shewing by evidence of the scripture Rev. 17. with Rev. 12. that she is not the true mother Ierusalem but the whore of Babylon not sick onely but dead in her synns Rev. 20. 5. with Ephes 2. 1. And Mr. Iunius himself calleth her the Pseudo christian or falsly-named Christian church Mine opposite after that he hath againe according to his wont fled to Iudah and Israel replieth to Rev. 20. And first He referreth us to his answer unto the like spoken before of Israel Answ. There he laboured to prove it not death in syn but death civilly by overthrow of their estate But that say I though it were true of Israel cannot be the meaning here for this speaketh of their estate whiles Antichrist the Beast and his kingdom liveth reigneth and triumpheth killing the saincts Rev. 20. 4. 5. so that he and his church is not dead civilly that is his kingdom 〈◊〉 not overthrowen all this while Secondly God speaketh here of such a death as is opposed to the first resurrection vers 5. but the first resurrection is from syn Coloss. 2. 13. 3. 1. and it is here sayd to be such as they that have part therin the second death hath no power on such Rev. 20 6. but if it be but a rising from civil death or destruction of an outward state they should not by it be freed from the second death which is due to such onely as rise not from death of syn So this his answer is impertinent Besides even Mr. Iunius himself expoundeth it of them that lye dead in syn 2. Jf this death sayth he be as some think the apostasie spoken of 2. Thes. 2. 3. we must then remember withall that this apostasie is in the Temple of God vers 4. like as there was apostasie in Iudah and Jsrael heretofore and that difference is to be put between Gods Temple and the apostasie it self c. Answ. I have shewed that this death Mr. Iunius also assenting must needs here be understood of death in syn or in Apostasie if so he wil have it named Wheras after his manner he compareth it with th'Apostasie of Iudah and Israel the holy Ghost as we have heard compareth it with Babylon Rev. 17. But if he grant the apostasie in Israel was death in syn it wil help him nothing for what people soever is dead in syn they are not actually Gods visible church til they be raysed in Christ. I grant him a difference between Gods Temple and the Apostasie for if by the Temple he mean the people of God free from apostasie such in deed are not dead but the people of Rome now are in apostasie and have been long and by the sentence of God are dead in syn and apostasie therfore they are not those living stones built up to a spiritual house on Christ the living stone an holy Priesthood to offer up spiritual sacrifice and for an habitation of God through the spirit but they are dead stones built upon Antichrist 3. Moreover sayth he the dead here spoken of live againe and reigâ—â— with Christ after the finishing of 1000. yeares Rev. 20. 5. whereas he speaketh of the Church of Rome as being long since damned and dead for ever so this Scripture will be found to be against himselfe Answ. The words of the Scripture are these But the rest of the dead lived not againe until the thousand yeares were finished this is the first resurrection Rev. 20. 5. How maketh this against me Doth it not shew they were dead the 1000. yeares of the Beasts reigne yet he would have them not dead but sick and diseased And how notoriously doth
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
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
he would 〈…〉 his first covenant and so receive them againe to grace in Christ. Vnto which I now add this sixt that God called himself the God of Jsrael and them his people because of many among them that were in deed his both such as yeilded not to Ieroboams idolatrie but went to Ierusalem to sacrifice 2 Chron. 11. 16. and seven thousand in Jsrael which bowed not the knee to Baal 1 King 19. 18. and such also as erring at first in simplicitie were by the Prophets brought to repentance though the general state of the land never repented but went on in their syn til the Lord cast them out of his sight as is testified in 2 King 17. His next chief ground is the comparison of Iudah who likeweise for sook the Lord and sometime became more corrupt then Israel so that if Israel were not in trueth Gods people and church then Iudah was not Answ. I have shewed how Israel might be called Gods people still and why I judge them not to be Gods true Church For Iudah they changed not the constitution wherin they were set of God made no new face of a Church no new Temples preists c as did Israel Therfore they did wickedly in the true Church as often times greater impietie is committed in the Church then among the heathens yet the state of the church of the heathens may not be compared though the punishmēt of such as transgress in the Church and repent not shal be worse then the heathens Mat. 11. 20. 24. Secondly the defection of Iudah was not generall like Israels though sometime the scriptures speak generally when many are corrupted but even then when for their synns they were caried into Babylon there was a godly company compared to a basket of good figgs Ier. 24. 2. 5. 6. 7. which had cried out for all the abominations were marked and reserved of God Ezek. 9. 4. c Thirdly the state of Iudah was often times reformed by many good Kings as Iosiah Ezekiah Iehosaphat and others the people brought to repentance and the covenant renewed but never so in Israel by any king that there reigned from their first apostasie to the captivitie 2 King 17. Fourthly for the wicked troupes in Iudah that refused admonition persecuted their brethren killed the Prophets mainteyned idolatrie for which the godly left their synfull communion I hold them not Gods true Church or in his covenant of grace Because the covenant was alwayes conditional if men repent and beleeve as I have before proved and mine opposite himself hath granted This may suffice to his often repeated reasons which are deduced and varied from the groundes aforesayd Touching 2 Chron. 15. 3. IShewed from the Prophet Azariahs speech to Asa and all Iudah that Israel was without the true God without teaching Priest and without Law 2 Chron. 15. 1. 2. 3. and therfore could not in that estate be judged to be in the covenant of grace Mine opposite laboureth to bring Iudah it self also within this estate but that hath no colour with it The distinction of names Iudah and Israel the state of Iudah under Solomon Roboam Abijah and Asa though corruptions were come in plainly sheweth it otherweise and I leave it to the readers judgment 2. he granteth it may well be understood of the 10. tribes and sheweth good reasons for it how then doth he take away the weight of the reason that Israel being without the true God without a teaching Priest Gods true ministerie and without Law could not in that estate be Gods true church in his covenant of grace or have the true seales therof unto them He fayrly denyeth the conclusion Jt wil not prove sayth he that circumcision or the other ordinances of God had in Jsrael or in Judah were false and deceytfull signes c. Jf it would then it might be urged against Iudah also and where then was circumcision c. I answer If there were no circumcision but among them that were without the true God without his ministerie and without his Law then was there no true circumcision in the world For if we consider the first institution of circumcision Gen. 17. and the Apostles doctrine of it in Rom. 2. 25. 28. 29. 4. 11. and the doctrine of Christian baptisme now answerable to circumcision of old it is impossible that that people should have the true seale of righteousnes and salvation from God in Christ that are without God and without Christ. No colourable excuses or distinctions wil here availe◠except men can prove an absolute promise of salvation whether men repent beleeve or no whether they be in God and Christ or no Which is contrary to all the scriptures Wherfore this one testimonie is ynough to overthrow all his long plea for Israel as if they in this synfull stare unrepentant continued stil actually in the covenant of grace and state of salvation And what colour maketh he against this plaine scripture He first speaketh of forsaking God what it meaneth and how it is spoken of the Iewes in the Prophets namely of forsaking his Law Temple Worship and service and not simply of so dealing with the Lord himself as the bare words and letter it self might seem to imply For even in the defection of Israel when Ieroboam set up the calves yet stil they intended to worship the Lord that brought them out of the land of Egypt c. 1 King 12. 28. Answ. First observe how here he would not have the bare words and letter of the scripture to be insisted upon yet is it his continuall practise and onely colourable reasons For the Temple of God 2. Thes. 2. and the people of God are his mayn grounds for the church of Rome and of apostate Israel 2. He omitteth the words which I cited that Israel was without the true God c and speaketh of an other phrase of their forsaking the Lord to ease his burden which he found too heavy 3. It is granted him that by forsaking the Lord is meant the forsaking of his Law Temple Worship and service and not that they did professedly renounce God but stil pretended and intended to serve the true God what would he inferr hereupon This maketh the more against his plea for them The scripture sayth they were without the true God without teaching Priest without Law this was true eyther in their own account or in Gods not in their own account for they thought they stil reteyned the true God even as the heathens of old hereticks Antichristians and Iewes at this day perswade themselves that they serve the true God therfore they were such in Gods account Now Gods judgment is alwayes according to trueth when mans judgment erreth and deceiveth himself Thus then though Israel thought themselves the true church and to have the true God as mine opposite also thinketh and pleadeth for them yet in the Lords account which is trueth they were without the true God