is by their owne grant the man of syn of whom the Apostle here speaketh c. Therfore the church of Rome is the Temple of God also that here is spoken of I answer This argument I might wholly grant and not hurt the cause I plead for For though the church of Rome be the Temple of God which Paul speaketh of yet followeth it not that it is Gods true Temple or true Church which is the point that should be concluded seing the scriptures often speak of things as once they were though so they continue not still as also they speak of things according to the outward pretense and shew that is made of them though in deed and trueth they be nothing less The first is manifest by these and other like instances Abigail is called the wife of Nabal 1 Sam. 30. 5. though Nabal was then dead and his wife maried to David Simon is still called the Leper Mat. 26. 6. though he was then clensed of his leprosie The king of Tyrus an heathen man that lived in Ezekiels dayes is sayd to have been in Eden the garden of God to have been upon the holy mountaine of God and to have walked in the middest of the stones of fyre Ezek. 28. 13. 14. meaning that he had been in Gods church on mount Sion among the people of God although not he himself but Huram his predecessor many yeres before in the dayes of David and Solomon was the man that became a proselyte in Israel and helped to build the Temple 2 Chron. 2. 3. 16. even as if a man should speak to the Bishop of Rome at this day and tell him what he was for a Bishop in th'Apostles dayes and how now he is degenerate and become the man of syn The mountaines of Horeb and Tabor where God once gave his Law and Christ was transfigured are after still called the mount of God and the Holy mount 1 King 19. â— 2 Pet. 1. 18. because they had been for the time sanctified by the presence of God And so the Temple in Ierusalem after the Iewes had crucified Christ refused the gospel were broken off because of unbeleef and the sacrificing and worshiping in that place was ended yet is it until the utter ruine of it by the Romans called the holy place Mat. 24. 15. Thus also the Citie become an harlot is called the faithfull Citie Esai 1. 21. the wicked that hath forsaken his righteousnes is named arighteous man Ezek. 18. 26. according to their former and not their present estate And when these titles are given them it is not to justifie them at all but to aggravate their syn So for the second that things are called according to the outward appearance and pretext set upon them though they be in deed false is evident by these and the like examples false Gods which are but idols are called gods usually so one Prophet calleth those the Philistians gods 1 Chron. 14. 12. which an other calleth their images 2 Sam. 5. 21. False prophets are called Prophets 1 King 22. 6. 22 and Balaam a Soothsayer among the heathens Jos. 13. 22. is called a Prophet 2 Pet. 2. 16. The evil spirit whom the witch of End or raised up for Saul is called in the scripture Samuel 1 Sam. 28. 11. 12 15. 16. 20. by reason wherof the Papists contend that it was Samuel in deed and not the Divil urging the letter as mine opposite doth urge against me this phrase of the Temple of God The idolatrous Temple which Ieroboam made in Israel in honour of the God which had brought them out of Egypt is called the house of their God Amâ—s 2. 8. yet that it was his true house or temple I never heard of any that would affirme though it was the true God whom they worshiped therin for Baal with his house was then destroyed out of Israel 2 King 1â— 27. 28. Now mine opposite hath given us a good rule in this his last book when answering the Anabaptists he sayth The word of God is not the bare letter or outward syllables but the intendement and meaning of the holy Ghost by whom it was given Which should carefully be observed by the due consideration of the scriptures with the circumstances therof and by the conference of other places of scripture and the proportion of fayth layd togither Which whiles the Anabaptists neglict they look on the scripture partially and press the letter extreamly without consideration of the true and right meaning therof These words of his are true the more it is to be lamented that he himself would so press the letter against me and not weigh the meaning of the same by it self and other scriptures and the proportion of fayth layd togither In alleaging this text he layeth downe the words thus There shal come an apostasie or falling away wheras the Apostle sayth except there come an apostasie or falling-away first which word first may intimate that the church should fall away from the love of the trueth before the man of syn should be revealed and this is apparant by the 10. verse where the people whom Antichrist seduceth are sayd to be them that perish because they received not the love of the trueth that they might be saved Or if the word first which mine opposite leaveth out be understood before Christs coming then is it meant of the apostasie or the falling away so called by an excellencie as exceeding all other And is not to be referred to Antichrist the head onely but to Antichristians the bodie also who after other synns should fall away with Antichrist and be damned with him as in the 11. verse it is sayd God shall send them strong delusion that they should beleeve a lye shat they all might be damned who beleeve not the trueth but had pleasure in unrighteousnes So that by the whole scope of this scripture it is evident the Apostle divideth not the people of the church of Rome from the Bishop and ministers of the same as if the people should be Gods true Temple Christs true Church under his covenant and so in the state of grace when the Bishops and ministers are the Divils Temple Antichrist the man of syn and so in the state of damnation but maketh both bishops and people deceivers and deceived all of them under wrath and condemnation otherweise then my opposite would perswade For he pleading thus The Apostle speaking of Antichrist describeth him thus There shal come an apostasie c would have men think that the Bishop and ministers of the church of Rome are the apostasie and the people not contrarie to all the scope of this scripture contrarie also to Paul in 1 Tim. 4 1. where he foretelleth of some that should apostate or depart from the faith giving heed to seducing spirits and doctrines of Divils meaning it of the people deceived by false teachers yea it is contrary also to mine opposites own graunt who
sayd a litle before that the church of Rome is fallen into most sinfull and deep defection and apostasie and so is a notorious harlot and idolatrâ—ss Wherefore his distinction here between the apostasie the church of Rome making the one Antichrist the other Gods temple under his covenant of grace neyther accordeth with the scriptures nor with his own assertion Next this where he sayth that by the Temple of God in Israel was figured the church of God among Christians it is graunted But withall let it be noted that himself can not deney but the Temple and tabernacle in Israel was not the church and congregation of Gods people properly but a sacramental signe of Gods dwelling with them which I before confirmed by these scriptures Exod 25. 8. 2. Chron. 6. 2. Ezek. 37. 26. 27. Rev. 21. 3. Secondly he himself affirmeth that the temple at Ierusalem did primarily figure out Christ and secondarily the church both the catholik or universal and particular churches likeweise particular Christians and in several respects both their bodies and their soules and consciences Vpon which graunts of his it foloweth that there is no necessarie consequence of this his proposition Jf the Pope of Rome with his hierarchie be the man of syn spoken of in 2. Thes. 2. then is the church of Rome the Temple of God there spoken of for he understanding by the church the people as in 1. Cor. 3. 16. 17. 2. Cor. 6. 16. Eph. 2 21. and yet granting that the Temple in Israel was not the people all may see the weaknes and insufficiencie of this inference that because the Pope of Rome sitteth as God in the Temple of God therfore the people of the church of Rome are that Temple of God there spoken of consequently Gods true church For why now may we not as well if not much better say that by the Temple of God is understood the doctrine and profession of Christ the true Temple or as in my former †book I shewed thus As the Temple was an outward signe of Gods presence with his people and of his inward dwelling in their harts * by saith and by his spirit unto their salvation so Antichrists temple is an outward shew of his presence with that seduced people in whose harts †he dwelleth by Popish faith and by his spirit of errour carying them to damnation But as Antichrist shal not professedly deny the true God or Christ though in deed he falsly * sheweth himself that he is God so shal hâ— not professedly deny the Temple or church of God but falsly vaunt his adulterous synagogue to be the same Vnto this exposition mine opposite hath given no answer and it being according to the scriptures trueth of the thing in controversie I leave it to the prudent reader whether the outward shew and profession of Christ and Christian religion be not the first thing here intended of th'Apostle by the Temple of God And this is further confirmed by Rev. 11. 1. Where the Temple Altar and Worshipers are three distinct things and the people are the worshipers there spoken of neyther the Temple nor the Altar of which place we shal treat anone Then wheras he granteth that the Temple in Ierusalem did primarily figure out Christ how is it that he wholly neglecteth the primarie thing figured and insisteth upon the secondary the church or people of Rome Seing it is knowen how the Pope pretendeth him self to be Christs vicar and deputie on earth and to be the servant and worshiper of Christ in heaven and may we think that th'Apostle in warning them of the mysterie of iniquitie would not imply the chief point of the mysterie that Antichrist should in pretence sit for Christ and in his sted as his vicar generall on earth Thus to sit in the Temple or for the Temple of God may well be understood that Antichrist should sit for Christ a pretended friend but in deed an adverse foe Now for that which the Temple secondarily figured namely the church catholik and also particular and so mens consciences he wavereth in his application He sayth this terme the church of Rome is taken eyther particularly which he applieth to the Laterane church in Rome the Popes parish church or more generally for all other such Christian churches as are come under the Popes jurisdiction c. This later I hold to be most proper here for what needed there such warning to the Thessalonians other christian churches through the world if a Bishop of the Lateran parish a corner in Rome had exalted himself above God therin onely and had not usurped also a pretended Christian power over all And the complement of the prophesie is an evident exposition of it for who knoweth not that the Pope scorneth to be Bishop of the Lateran parish onely it is a jurisdiction over the catholik church throughout the earth which he chalengeth And now what proof bringeth mine opposite that the church of Rome as God constituted it is taken generally for other Christian churches under the Popes jurisdiction None at all neyther can he bring any jote of Gods word for the same Againe what proof maketh he that the catholik Romane church wherin the Pope sitteth is the true church of God None but this J suppose these men themselves being better advised wil not deny them to be the churches and Temple of God But he should have shewed if it had been possible for him that the Romane church is by divine institution the catholik or universal church which because I assure my self it can never be doen I conclude that this Romane catholik church is a fiction of the Popes braine and a meere idol like himself and is no otherweise the Temple of God then the Pope is Christs universal vicar namely in lying words and vaine ostentation And so the maine ground for the Temple of God wherin Antichrist sitteth to be the true church of Christ is overthrowne As for the Popes Laterane parish I both deny it to be Christs true church and that it onely is the Temple of God wherin Antichrist should sit His proof of the former is this Jf we understand it of a particular church as the Apostle wrote his epistle to the church of the Romans how shall we soundly deny it eyther to be the Temple of God or Antichrist to be set therin Thus have we suppositions and questions in sted of proofes To his demand I answer it is the Temple of God in pretence not in trueth even as the Pope is a bishop of Christ in pretence but in deed is Antichrist the man of syn as mine opposite granteth The church that was in Rome in Pauls time wil no more justifie the Popes synagogue there now then the Christian ministers which were then in that church Rom. 12. wil justifie the Antichristian prelates that there reigne at this day Secondly the Laterane parish at Rome is of the
King and captaines 2. King 25. And he should so have applyed these Gentiles that tread down Gods holy ordinances touching his church and worship to the papists the Popes marked soldjers that have the number of his name and not to the Bishops and Preists onely For in the beasts armie there are not onely Kings and captaines which fight against Christ and Christians but all sorts of men both free and bond both smal and great which shal be slayn with the sword of Christ which proceedeth out of his mouth and all the fowles shal be fylled with their fleshes Rev. 19. 17. 18. 21. So not the popish hierarchie alone but all other of their idolatrous religion are the Gentiles in Rev. 11. whom the holy Ghost measureth not amongst his people but casteth out as profane treaders down of his holy things though mine opposite measureth them as Gods true church and in his covenant yet counteth their pastors which are as faithfull and holy as they to be wicked Gentiles So the Beast which killeth Gods witnesses Rev. 11. 7. he expoundeth the Antichristian hierarchie Locusts which are but the heads hornes and cheif members of the Beast For as in Dan. 7. the Lion is the kingdom of Babel both princes and subjects and the Beare the kingdom of the Persians and so all the rest as is there expounded in v. 23. the fourth Beast shal be the fourth kingdom upon earth and the ten hornes out of that Beast or kingdom are sayd to be ten kings v. 24. so the Beast in Rev. 13. is meant of a whole kingdom and not of governours onely And the scripture plainly ynough clâ—areth this saying And they of the people and kinreds and tongues nations shal see their dead bodies c and shal not suffer their dead bodies to be put in graves and they that dwel upon the earth shal rejoyce over them and make merry c. Rev. 11. 9. 10. So not the hierarchie onely but popish multitudes also doe belong to this beast and kingdome that murdereth the witnesses of Christ. And here note how mine Opposite himself is driven to confesse that the Church of God and the Beast doe in deed differ much the one from the other but the Church of Rome both hierarchie and people are the Beast as before is prooved therfore the Church of God and the church of Rome doe in deed differ much the one from other and mine adversarie granteth that which overthroweth his own plea. This wil yet further appeare by this that foloweth Whiles the holy citie lieth ruinous troden under foot by the Antichristian Gentiles which keep it from being reedified and measured so long a time 1260. yeres there is an other great citie which spiritually is called Sodom and Egypt where also our Lord was crucified Rev. 11. 8. even Babylon the great the mother of fornications and abominations of the earth Rev. 17. 5. which lyeth not ruinous but is stately built dekt and garnished glorifying her self and living diliciously which saith in her hâ—rt I sit 〈◊〉 Queene and aâ—no widow and shal see no sorow and this is the great Citie Rome which in th'Apostle Iohns time reigned over the kings of the earth Rev. 17. 18. but after that became a Christian citie or politie but soon forsook Christ and were Christians in name being in deed Gentiles and a Catholik church sitting and reigning over peoples and multitudes and nations and tongues Rev. 17. 1â— Which albeit myne opposite before laboured to make it differ from the Church of Rome yet I also before took away his reasons And here himself yeildeth so much as wil overthrow him For Note here sayth he that by the great Citie is meant not onely the citie it self c. for as one wel writeth the citie is not onely the Town or peece of ground conteyned within the compâ—sse of the walls therof togither with the Citizens and inhabitants having order and goverment c. but also the whole jurisdiction and goverment of the cite in all places perteyning therto So the streets of this citie reach farr even to all places under the jurisdiction therof and comprehend sundry peoples and kinreds and tongues and nations as here is sayd Wherupon it is fitly compared to the great citie Babylon c. Where yet observe further that the church of Rome being fallen into deep Apostasie and having the man of syn sitting therin as God who hath the citie for his throne the things that are spoken of this citie are also applied to the apostatle estate of that church of Rome and the other churches that are under the jurisdiction of the prelacie of that Sea whersoever and of whatsoever people kinred tongue on nation they be Which application therof J doe also acknowledge as it is observed by and according to the word of God Rev. 11. 8. with Esai 1. 10. Ier. 23. 14. Ezek. 16. 2 -46 Rev. 14. 8. and 17. and 18. c. with Esai 21. 9. and 48. 20. Jer. 50. and 51. 1 -45 Ezek. 16. 2 -35 and c. 23. Ziaoh 2. 6. 7. Thus farr he yeildeth Wherupon it is evident to all that will see how this great citie the glorious church of Rome that killeth Gods witnesses in it is a farr different thing from the holy Citie which that church treadeth down and keepeth from being reedified as the Babylonians having ruinated Ierusalem kept it from being built againe during their reigne So then his comparing of Rev. 11. 8. with Esai 1. 10. and Ier. 23. 14. seemeth to be an unequal match by which he would make the church of Rome as truly Gods as Ierusalem and the Temple were Gods in Esaias time and Ieremies when wicked Iewes likened to Sodomites and Gomorrheans worshiped in them For 1. Ierusalem then was standing here it is tuined and lyeth unbuilt unmeasured cast out from all measuring by the reed of Gods word 2. Sodom and Babylon are never in scripture called the holy citie as Ierusalem is yet here he would have that which God nameth Sodom Egypt Babylon to be in deed Ierusalem 3. Neither Esaie nor Ieremy doe call the holy Citie Sodom or Gomorrha but the wicked people in that holy citie Which may fall out in the truest church on earth that there may as slagitious persons be in it as any in Sodom So in the church of Christ and his Apostles there was Iudas a Divil But Antichrists citie hath no other name then Sodom Egypt Babylon and Rome by whose power and politie Christ was crucified and this name is given it spiritually that is in spirit and trueth as being no way inferiour but beyond them rather in all impietie cloked with hypocrisie In deed Bellarmine pleading for the Pope contendeth against Hierom that Jerusalem might be called Sodom and citeth this very text Esai 1. 10. ye Princes of Sodom but Mr Iunius on whom mine opposite so much relyeth as wee shall see anone answereth
answereth Not Rome but the Church and not this Church but that which then was neerer the Apostles times which cleaved to the truth and simplicitie of Christ. The disputer would deceive ex elenchi ignoratione Into the same fall acie doth mine opposite often run in his dispute against me and is therefore reproved by Mr. Iunius himselfe To the objection of Gods calling in the Church of Rome barely affirmed without proof I shewed from 2. Thes. 2. that the man of syn sitteth there calling all to worship him c. and from Rev. 18. 4. that God calleth out of her such as shal bee saved And from Rev. 9. that their Bishops the ordinary meanes of calling are fallen from heaven and have the key of the bottomless pit c. which Mr. Iunius himselfe hath applied to the popish hierarchie Mine opposite replieth that I had not what to answer but boldly deny that God is there calling as in his Church c. In sted of disproving hee falleth to his wonted questioning how then there can be salvation to any in that church c. Answ. It is a wearines to answer his often demands Salvation by sundry meanes cometh to Gods elect in all false churches and in the world How came Rahab to faith among the Canaanites Heb. 11. 31. Iam. 2. 25. and other Gods chosen among the heathens It is one thing for God to call by extraordinarie means another thing for him to call as in his church by his ordinary ministerie which is the thing that I deny in Rome and they prove it not there The distinction between the papacie and the church of Rome that is the pastors and the flock of that church is of no weight to prove the difference pretended unlesse they were of divers faiths and religions But when the priests teach lies idolatries and heresies and the people beleeve worship and obey them as they doe in Rome they both perish together as the scriptures witnes 2. Thess. 2. Rev. 14. 9. 10. 11. Touching the order or rank of Apostates to omit his trifling about his own translation of the word he sayth Mr. Junius speaks this not of the whole Church but onely of the papal hierarchie Be it so but what proof is brought for that he sayth It is knowen to all that have understanding of their estate that the church and people of Rome are apostate from the faith and service of Christ as are their priests and hierarchie What shall I need to bring proofes Mr. Iohnson himselfe here confesseth and prayeth all to take knowledge of it that the Church of Rome is fallen into most sinful and deep defection and Apostasie and so is a notorious harlot and idolatress If Mr. Iunius say otherweise and will have the Apostasie to be in the Hierarchie onely not in the church let them first agree between themselves before they trouble others with their contrary pleas Or let a third be umpier beeween them Mr. Cartwright who in his second Replie to D. Whitgift pag. 245. sayth J would gladly learn where the Lord hath willed us so to cast away the use of our iudgement that when men make open profession that they are members of the Pope which is Antichrist yet we must account of them as of members of Christ. Or how this is to iudge wisely Ioh. 7. 14. Wheras Mr. Iunius made the papacie or papal hierarchie to be an accident growing to the Church apoyson in the church a pestilence a dropsie a gangrene in the body I shewed these inconveniences upon their own grant If the hierarchie be no part of the body but an accident a poyson a gangrene c. what shal we think of al the actions of that hierarchy their ministration of sacramēts making of ministers whole church administration They cānot possibly be the actions of the body of the church neither of Christ c. And now what is become of their true baptisme and ordination of ministers And how doth God cal in that Church as before they reasoned c. Here mine opposite chargeth me with trifling and cavilling c. as if similitudes should hold in all things Answ. A similitude must hold in some things and in that for which it is alleaged else it is vaine to prove the hierarchie none of the Church this instance is brought the pestilence dropsie gangrene is none of the body but an accident To disprove this I shew that such accidents can doe no natural functions of the body but the hierarchie doe the naturall functions of the body of the church of Rome in teaching ministring the sacraments c. therefore they are not accidents but true members yea the chiefe of that Church Object The Apostate Jewes are compared to brass and iron Jer. 6. 28. Ezek. 22. 18. Shal we now conclude against Iudah to make a nullity of all the actions ministration and Churches estate Answ. It is a living body that doth actions and not mettall if a similie bee given of a living body and of a gangrene or scab that consumes the life of that body all in reason will see that the body doth actions the scab or gangrene doth none But in a similitude from metall there is no reason to speak of actions But thus the whole company is compared to a lump of metall the godly are as pure silver Psal. 66. 10. the wicked are as dross Psalm 119. 119. the fire of Gods word and tribulation trieth them 1. Pet. 1 6. 7. The Finer reserveth the pure metall but consumeth or casteth away the drosse thus God threatneth to doe with the Iewes Ezek. 22. 18. 22. Here to bring in actions of a living body is quite from the purpose but in the other similie not Here I would say of drosse can be no vessell for the Finer or of brass yron and reprobate silver the Lord maketh no choyce for vessels in his sanctuary Of like sort are his other wrested similitudes of trees corne seed c. all which must bee fitted to their proper natures But vvhat answer giveth he to the poynt it self First he breaketh out into his charitable termes saying Could any Anabaptist write more Anabaptistically then thus c. And after sundry reproches he replieth in Mr. Iunius name and to my question Can a scab or gangrene perform any action of a natural body or member hee giveth no answer but asketh againe Can a body that hath a scab or gangrene performe no actions of a natural body I answer yes it can And vvhat now will it help his cause For though the body can doe the naturall actions of it yet it is not possible for the scab or gangrene to doe them Either therefore the Pope and his hierarchie must be other then accidents gangrenes poyson dropsie c. in the church of Rome as in deed they are the chiefe members of that Whore or else they can performe no ecclesiasticall action As for his usuall refuge when all other faile the
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
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
example more fitly if a Iew had been forced by Antiochus violently to kyss or bow the knee to Iupiters image when he resisted and testified against it none could justly call him an idolater or one of Iupiters people But if an other Iew had revolted to Antiochus religion and beleeved in his Iupiter and honoured him with hart profession and action he now might justly be called the servant of Iupiter or one of his people as the Moabites are called the people of Chemosh Numb 21. 29. So the church of Rome now fallen from true Christianity and beleeving worshiping obeying Antichrist the Popes holynes are and may justly be called his church or else Antichrist hath no temple church or people in the world Object Observe here and throughout his treatise how still he calleth that the Temple church and bodie of Antichrist which Paul expressly and purposely calleth the Temple of God And so therin note stil his shâ—fâ—s and his errours c. Answ. Loe still an urging of the bare letter as doe the Papists This is my body to prove their transubstantiation that there is no bread left but Christs very body really and properly I have I trust without shifting or errour proved the present church of Rome to be Antichrists temple church and bodie if the Pope be Antichrist And seing his mysterie of iniquitie is contrary to Christs mysterie of godlynes and Christ hath a mystical temple which is his church and bodie Eph. 2. 21. 5. 23. I would gladly know what temple church and body Antichrist hath if the church of Rome be not the same Againe he speaketh too largely that J stil so call it throughout my treatise for I have other weise written though it liked him not thus Gods true temple and tabernacle is in mount Sion in heaven Rev. 14. 1. 17. where God sitteth on a throne Rev. 16. 17. 7. 15. and dwelleth among his people where is the Ark of his covenant Rev. 11. 19. and from thence lightnings voices thondrings earthquake and hâ—yle come forth against thâ— Antichristians his enemies and vials of his wrath powred out upon the throne of the beast Rev. 16. 1. 2. 10. and on men that have his mark On the contrary the Beast which is the kingdome of Antichrist ascendeth from beneath out of the bottomless pit Rev. 17. 8. and blasphemeth this heavenly tabernacle Rev. 13. 6. and sitteth in Babylon Rev. 16. 19. upon the Dragons throne Rev. 13. 2. and fighteth against the Lamb and against the saincts Rev. 19. 19. treading under foot the holy citie Rev. 11. 2. and casting downe the place of Christs sanctuarie Dan. 8. 11. When th' Apostle therfore telleth us that Antichrist sitteth as God in the Temple of God it is to be understood of their invading and destroying of Gods church and people as the heathens of old dealâ— with Jerusalem and dwellers therin Psal. 79. Dan. 8 11. 13. 11. 36. Ier. 22. 12. 13. Law 2. 7. 9. Secondly of their own vaine ostentation whiles they wil have it called the Christian catholik church and the Pope the head of the same Ezek. 28. 2. 6. Esa. 14. 13. 14. 2 Thes. 2. 9 10 Rev. 13. 11. 14. 17. 4. 2 Cor. 11. 13. 14. 15. Thus I grant that the Temple which Antichrist invadeth destroyeth is Gods true Temple but that wherin the Beast sitteth as God which he trimmeth upholdeth and boasteth of as he doeth the church of Rome at this day is the synagogue of Satan But he procedeth Object As for the ancient Doctor whom here he citeth let us hear himself speak His words are these That which is the Temple of any idolor Divil the Apostle would not call the Temple of God Wherupon some will have in this place not the Prince himself but after a manner his whole bodie thâ—â— is the multitude of men perteyning unto him togither with himself under the Prince understood to be Antichrist And more rightly also they think it to be sayd in Latine 〈◊〉 in the Greek that he sitteth not in the Temple of God but for the Temple of God which is the church As we say he sitteth for a friend that is as a friend Augustine de Civic Dâ—â— l. 20. c. 19. Where note how farr differing Augustine is from this man that citeth him c. Answ. There is not so great difference as mine opposite would pretend First I cited not Augustine for his own judgment but for others whom he speaketh of touching the translation of the Text in the Temple of God or for the Temple Secondly he setteth down Augustines words maymed both at head and foot For Augustine beginneth thus But in what temple of God he shal sit as God is uncertaine whether in that ruine of the Temple which was built by King Solomon or in the church For that which is the temple of any idol or divil the Apostle would not call the temple of God c. Now the ruine of Solomons temple cannot at this day be called Gods temple otherweise then because it was the Temple of God of old hath now no more holynes in deed trueth theÌ„ any other place in the world And thus I have granted that the church of Rome may be called the church of God in respect that there was a church there in Pauls time wheras now it hath no more true holynes then the synagogue of Satan So we see how for advantage mine opposite baulked Augustines first words In the end he breaketh off in the midst of a period for Augustine sayth sitteth for a friend that is as a friend or if any other thing is wont to be understood by this kind of speech So he defineth not certainly of this place but leaves it doubtfull and presently after confesseth his ignorance For what is this sayth Augustine For the mysterie of iniquitie doth already work onely he who now holdeth let him hold till he be taken out of the way J confess my self to be utterly ignorant what he meaneth Thus we need not strive about Augustines words here and I grant that the Apostle would not have called it the Temple of God unless eyther it were so in deed and trueth or had been so in times past or did pretend to be so still And I think all wil likewise grant that the holy Ghost would not have called the witches spirit at endor Samuel unless eyther it had been Samuel in deed as the Papists doe contend or some thing in pretence and shew like Samuel Neyther would the prophet have sayd to the King of Tyrus Thou hast been in Eden the garden of God a proselyte in the church of Israel unless eyther himself or some of his predecessors had been there in times past Neyther would Amos have called the Israelites idol temple the house of their God unless eyther it were so in deed or in pretense which phrase when the Greek translateth according to the letter the house of
their God and the Chaldee paraphrast as ancient as the Apostles age expoundeth the house of their idols they contradict not one another seing the same thing may be Gods in shew and the divils in deed and trueth for even Satan himself is transformed into an Angel of light 2 Cor. 11. 14. Obj. When the Apostle describeth the mysterie of Antichrists iniquitie would he teach the church that the place of his sitting is the Temple of God if he meant that it were in deed the synagogue of Satan and the temple of Antichrist For that Antichrist should sit in the temple of Antichrist and synagogue of Satan what mysterie is there in it All the world would easily perceive that these agreed very well and most fitly togither But for Antichrist to sit in Gods temple and Christs church this is in deed a mysterie Answ. The mysterie of iniquitie began in the true church but continued not therein alwayes for when it was discerned the church eyther cast it out or soon degenerated into a synagogue of Satan if it accepted Antichrist for God as the Church of Rome doth at this day Which I further manifest thus 1. The Apostle sayth As ye have heard that Antichrist shal come even now are there many Antichrists c. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us Who is a lyer but he that denyeth that Jesus is the Christ he is Antichrist that denyeth the Father and the Son Whosoever denyeth the Son the same hath not the Father 1. Joh. 2. 18. 19. 22. 23. This scripture teacheth us first that all hereticks departing from the faith of Christ are generally Antichrists though they reteyn the name of Christians still as did the hereticks in th'Apostles time 2. That such are gone out from the church and are in deed none of it though they pretend to be the true church as all hereticks have doen. 3. That both teachers and people departed from the faith and church of Christ are comprehended under the name of Antichrists and not the Bishops onely 4. That whosoever is Antichrist especially the great Antichrist he denyeth the Son Christ and consequently God the Father Now let us apply these things to the Bishop and hierarchie of Rome whome mine opposite granteth to be the great Antichrist If the Pope and his hierarchie be Antichrist then are they none of the Apostolik church but gone out of the same but they are Antichrist by my opposites owne confession Therfore they are none of th'Apostolik church The Pope and his hierarchie are both in and of the church of Rome the heads teachers and principall members of it of the same faith religion and worship but they are not in or of the Apostolik christian church as before is proved therfore the church of Rome is not an apostolik Christian church If the church of Rome denyeth both the Father and the Son then is it Antichrist as the Apostle sayth and so no true Christian church But the church of Rome denyeth both the Father and the Son therfore it is no true Christian church If the Pope his hierarchie deny both the Father and the Son then the church of Rome also denyeth them for they beleeve as the Pope and hierarchie beleeveth have one and the same religion with their preists But the Pope and his hierarchie deny both the Father and the Son otherweise they are not the Antichrist as mine opposite sayth they are therefore the Church of Rome also denyeth both the Father and the Son Now seing it is thus how is it possible that it should cōtinue the true Church of Christ otherweise then by lying pretext and ostentation And this is the mysterie of inquitie if men could comprehend it that the Bishops and people of Rome being at first Christs true church departed by degrees from the faith worship of God til they came joyntly to beleeve lyes and to worship creatures idols and divils Rev. ◠30. and became a Beast or Antichristian kingdome yet with two hornes like the Lamb Christ Rev. 13. blaspheming Gods Tabernacle them that dwel in heaven that is the true church they pretend themselves to be the onely true church of Christ and that all other are hereticks they pretend succession even from th Apostles dayes without change of religion and so they sit in the temple of God or for the Temple as if they none but they were the Temple and church of God the Pope being the head of this sinfull corporation of this Beast or kingdome and exalting himself above God Christ whiles yet he calleth himself Christs vicar and the Servant of the servants of God and by strong delusion keepeth his people in beleef of lyes that togither with him they all might be damned who beleeve not the trueth but have pleasure in unrighteousnes as the Apostle sayth 2. Thes. 2. 12. Now where he objecteth what mysterie is there in it that Antichrist should sit in the temple of Antichrist I answer it is a great mysterie in that it is doen by him and his under the name and shew of Christianitie and as the Apostle sayth after the working of Satan with all power and signes and lying wonders and with all deceivablenes of unrighteousnes 2. Thes. 9. 10. And where he further sayth but for Antichrist to sit in Christs church this is in deed a mysterie I answer it is in deed a contrarietie and impossibilitie not a mysterie for no man can serve two masters Mat. 6. 24. of whom a man is overcome of the same is he brought in bondage 2. Pet. 2. 19. to whom men yeild themselves servants to obey his servants they are to whom they obey Rom. 6. 16. Now the church of Rome yeilding unto and obeying Antichrist cannot be the servants of Christ if th' Apostles doctrine be true And after mine opposites manner of reasoning an other man might say seing Christianitie is the mystirie of godlines 1. Tim. 3. 16. as Antichristianitie is the mysterie of iniquitie 2. Thes. 2. 7. Christ must sit in the Temple of Satan as Antichrist sitteth in the temple of God for for Christ to sit in the Temple church of Christ what mysterie is there in it but for Christ to sit in Satans temple and Antichrists church this is in deed a mysterie Were not this think we good reasoning to put darknes for light and light for darknes Christ into Antichrists place and Antichrist into Christs for to finde out a mysterie But they that have their eyes opened to read the mysterie that is not onely in the Pope but on the forehead of the whore of Babylon his church will soon espie this fraud though others are bewitched with her painted face For as Satan can transforme himself into an Angel of light and his ministers
sitteth as God in the Temple of God carrying them to destruction Whereas to prove the Temple of God 2. Thes. 2. which he expoundeth the Church of Rome to be the true Church he alleaged Zach. 6. 12. 13. Eph. 2. 11. c. 2. Cor. 6. 16. Rev. 11. 19. I shewed how he misapplied the Scriptures he repeateth his former answers which I have formerly resuted And now he addeth But to put him from his shifts let him tel us plainly when Paul sayth The Temple of God hath not agreement with Idols 2. Cor. 6. 16. if yet there be idols set in the Temple of God as was in the time of Manasseh and Antiochus whether now it ceased to be the Temple of God or not The Scripture sheweth it is the Temple of God notwithstanding 2. King 21. 7. Ier. 50. 28. Ezek 8. 5. 10. 16. Dan. 11. 31. 38. Answ. I tell them plainly that that Temple of God which the prophets speak of had no agreement with idols though the wicked set up idols in it by force But the Church of Rome which these call the Temple of God hath agreement with idols if images of silver and gold wood and stone a wheaten god in the Masse and the man of syn which sitteth as God be idols For these idols the Church of Rome worshipeth and serveth most synfully but the Temple of God which the Prophets speake of never worshiped the Idols set up in it nor had accord with them But this is a shift of shifts and a notorious sophisme in mine opposite to reason from the materiall Temple of God then which onely suffered that abuse to the spirituall Temple the Church or people now which are voluntary agents worshipers of Idols By which false argumentation he might even as well conclude that if the Papists should turn flat Pagans of Antiochus religion and serve his idols and be of his faith yet they should continue the true Church and people of God notwithstanding because the Temple then continued Gods true Temple notwithstanding all that Antiochus did thereto The next point touching their baptisme I will anone treat of in particular For his objection of salvation now had in the Church of Rome c. it was his second main argument for that Church which I have before answered he after his manner repeateth againe and againe the same things so lengthening his work I referr the reader to that answer I gave before Other things whereby I convinced his doctrine to beat the path for all licentiousnes contrary to the plaine Scriptures which shew that he that committeth sin is of the Divil and we know that whosoever is born of God sinneth not c. 1. Ioh. 3. 8. 5. 18. whereas if that he plead for be true men may be as prophane as Esau filthy in life as Sodom idolatrous and sinfull as the Aegyptians and Babylonians and yet if they wil call themselves Christians and be outwardly baptized c. they shal be justified as Gods true Church they and their seed in his covenant of grace c. which is to strengthen the hands of the wicked that he should not returne from his wickednes by promising him life Ezek 13. 22. These and other like things he passeth over without word of answer It is ynough for him to cry the Temple of God the Temple of God and to insist upon phrases which may diversly be understood Whereas the sound plea should be from the doctrines of faith and sanctification of life according by which the Apostles teach us to discern true Christians from false And who that seeketh after the truth would not rather insist upon these main grounds taught by our Saviour and his Apostles Verily I judge this pleading for Rome to be an exceeding great sin because it by consequence overthroweth both faith and holines seeing misbeleevers and most synfull idolaters as ever were on earth are justified to be Gods true Church notwithstanding and in his covenant of grace contrary to the whole Testament of Christ. It is to make a wide gate and broad way into heaven and will make men secure in all syn if they that serve the Man of syn himselfe worship his idols beleeve in his heresies and walk in his wicked works which hope to merit salvation by them in heaven may be sayd to be true Christians and in the state of grace Of the state of the Heathen WHereas I sayd J held it presumption for any to limit God by how smal meanes or measure of faith and knowledge he will save a man Who dares den but God had many elect among the heathens after he had separated Jsrael from them Yea God expresly sayd when he made Israel his peculiar people that yet all the earth was his Exod. 19 5. which are the words of the covenant generally Wherefore we leave Gods secret counsels to himself as he willeth us Deut. 29. 29. and doe consider onely the visible state of Churches by the rules of Gods law and promises To this mine opposite sayth What is it that he meaneth hereby Jf by the covenant he mean the covenant of grace for salvation whereof we treat and think that all people of the world in all ages and places of the earth are under it what differeth this from the opinion of the Anabaptists and Armintans touching general redemption Jf he speak not of the covenant of grace which is for salvation all may perceive he speakes not to the point in hand Answ. My meaning is plaine that God had his elect among the heathens as he bath in the Church of Rome and he could not but see what I intended By the covenant generally with all nations I mean the same that himself alleaged whileare from Keâ—kerman of the Church largely taken which he explaineth the company of all those which professe Christian religion or the name of Christ in what manner soever And thus sayth he are all heretikes schismatikes and Arians Papists Anabaptists and such like referred to the Christian Churches So if he understood himselfe he might understand me when I spake of the covenant generally For such large Churches as he describeth I hold all nations to be when God made his speciall covenant with Israel Noe was a Christian and had the covenant of grace in Christ to him and to his seed as absolutely as any Christian Church in the Apostles dayes though the mystery of the Gospel was not then so clearly revealed * as it was afterward by the Apostles But for the substance of the covenant namely Christ and faith in him with obedience it was given to Adam and his seed to Noe and his seed Heb. 13. 8. 11. 1. 2 3. 4. 7. c. And this covenant of grace in Christ confirmed by sacrifices as to us now by the sacraments Which sacrifices all nations kept the first thousand yeers after Noe which was till after Moses death as well as the large Christian
and people so doth the Antichristian of Antichrist his ministers and people This Beast hath seven heads and ten hornes Rev. 17. 3. the ten hornes are sayd to be ten Kings v. â—2 as in Dan. 7. 24. the ten hornes out of that kingdom are ten kings these kings are none of the hierarchy wherefore the whole body of this beast conteineth more then the Pope and his hierarchy The Lamb against whom the Beast with his hornes fighteth Rev. 17. 14. Mr. Iunius expoundeth to be Christ and his Church why may not we by like reason expound the Beast to bee Antichrist and his Church Finally the Beast sayth Mr. Iunius * himselfe is the Romane Empire made long agoe of civill Ecclesiastical the chief head whereof hee maketh the Pope to beâ— And the Beast of Rome sayth he of a civil Empire is made an ecclesiastical Hierarchie The Whore he expoundeth to be the spiritual Babylon which is Rome so then by mine opposites plea neither did Mr. Iunius say neither ever entred into his thought that the ecclesiastical Roman Empire since the Pope was head of it or the hierarchy was ever married unto Christ. As for the Whore the Church which rideth this Beast he calleth it the False-Christian Church over which Antichrist ruleth and Antichrists Church which title mine opposite will not beare at my hand and that Antichristian Church which the Angel biddeth cast out and measure it not in Rev. 11. 12. Mr. Iunius explaineth thus As if he should say it belongeth nothing to thee to judge those which are without 1. Cor. 5. 12. which be innumerable look unto those of the houshold onely or unto the house of the living God Notwithstanding all this Mr. Iohnson would needs measure it for the true Church House and Temple of God so well doe Mr. Iunius and he accord together To a testimony which I alleaged out of D. Fulk concerning the miserable blindnesse of people in Popery of which mine opposite sayth he might have been better aduised hee to requiâ—e me as he thinketh alleageth a speech of Mr. Broughtons who sayth Millions of millions of Romes clients are saved Brought on Rev. 13. 18. p. 203. Answ. Would he be content that Mr. Broughton should decide our controversie touching the Church of Rome Thus then sayth that author in the same book The Popes clients are the taile of the great Dragon Thence from Rome was the Rebellion to arise Man of syn Apollyon c. to set up or depose states and to have a people of his own frame and to burne the true Temple of God The Popes power driveth the Church not to be seen for certaine hundreds of yeares The Pope wresteth al that is spoken of the true Church into protection for his synagogue of Satan Rome passeth al the enemies of the Church in cruelty and idolatry Pharaoh and Nebuchadnezar were never so hardened The prophane Caesars did not so strictly hinder all use of Religion Rome hath farr passed the old Babel in idolatry The Pope followeth al heathen superstition in name staffe apparel of Caesars and Temples setting but a face of Christianity upon them All their doctrine is such that their Temples Masse and dayly profession in al things is from the unclean spirit and their whole policie is a lye The Beast which is ascended out of Abyssos that is al his eorporations millions of millions alpapists goe from their Abyssos of black ignorance unto Abyssos Luk. 8. whither the Divils shal come in their time to be tormented for ever ever These sundry the like coÌ„mendations doth the author alleaged give of the church of Rome which mine opposite pleadeth for and taking hold of a phrase wresteth it for his purpose from the mans meaning who seemeth not to speak of the popish church but of the ancient Christian for these are there Mr. Broughtons words And for Julius the captaine who was so careful for S. Paul that for his sake the liâ—e of the prisoners were spared Act. 27. God would not record this but to save millions of millions of Romes clients for S. Paul but for the unthankeful to S. Paul and forgers that Peter was at Rome who never came neere it he stil reserved Pilats holiness that Popes selfe-murder should be the reward Was not here a testimony well alleaged So in other places of his book he quoteth Mr. Brightman and others whose writings directly cross that which he pleadeth for in many things as they that read the authors may see and anone I will set downe their sayings No marvell then if hee wrest my words as where next he sayth that that which the Apostle speaketh of the Man of sin and of them that perish because they receive not the love of the truth c. 2. Thess. 2. 9. J apply for exclusion from pardon and certain condemnation to the whole Church of Rome and so to all the members thereof and that for all ages that either have been are or shal be ever since the Man of syn was seated there Answ. I sayd no more but thus God if it were granted that he is the husband of this whore hath promised her no pardon but delivered her to Satan to be seduced deluded damned 2. Thes. 2. 9. 11. 12. I speak not here of those in Rome that have withstood her whoordoms which have been many nor of those to whom at last God hath given repentance unto life which I hope are moe nor of other his elect but of the whore in generall whose damnation is shewed in Rev. 17. and 18. yea th'Apostle speaketh more particularly That they all might be damned who beleeve not the truth but had pleasure in unrighteousness Behold how hee sayth they all which some evill minded man might urge against the Apostle as mine opposite doth against me But wise men know that the promises of life to the true Church pertain not to the reprobates that are in it so the threatnings of death to the false Church take not hold on Gods elect which are therein Object Jf this harlot the Church of Rome was never Christs spouse otherwise then all the world was by our first parents Adam and Noe how then hath she broken the covenant of wedlock if she never were in it how can she be called a whore in respect of Christ any more then the heathens that never knew God in Christ How can she be sayd to be in Apostasie c. Answ. Of the state of the Gentiles I have spoken before and proved them to have been all in the covenant of grace in Christ from Gen. 9. 9. c. But they generally fell from God to idolatry which is whoredom and apostasie and were in time rejected of God who renewed his covenant with one small nation of the Iewes and yet saved his elect among the Gentiles also So the Christian Churches planted by the Apostles soon fell from
Elias prayer against Israel and Gods answer J have reserved to my self 7000. men who have not bowed the knee to the image of Baal Even so then sayth he at this present time also there is a remnant according to the election of grace c. By this we are taught 1. That if a few or any one of a people be reserved of God though the multitude be cast away yet it cannot be sayd absolutely that God hath cast away his people And this may lead us to understand why God called Israel his people in their apostasie because some he kept from falling into it some he brought out of it by repentance 2. That those are in deed Gods people whom he foreknew the rest are cast off Now those which are foreknowen of God are described thus that he also did predestinate them to be conformed to the image of his sont them he also called them he also justified them he also glorified Rom. 8. 2◠〈◊〉 Thus are we led to judge who are Gods people when we see their calling justifying and gloryfying that is their sanctification â— Cor. 3â— â—8 by which iâ— charitie we are to judge of their predestination and estate in grace 3. That as the remnant of the Iewes which imbraced the gospel were the election of grace that is the people whom in charitie we should judge to be elected of God according to his grace and the others are blinded hardned cast off til God give them repentance so in Israel they that kept themselves from the coÌ„mon idolatrie of Baal inwardly and outwardly and reteyned the true service of God were his election of grace and to be judged his true people the others that synned in Baal were dead til God gave them repentance unto life Thus the Apostles exposition and application of those 7000. in Israel may help us to judge of their estate aright And not because circumcision was unto them the seale of grace and of forgivenes of synns to conclude that therfore it was likeweise to them that served Baal for so we should prostitute Gods grace and the seals therof to such as God condemneth and rejecteth Fiftly he instanceth the worship of Baal by Iudah Ier. 7. Judg. 2. c. Wherto I answer as before that Iudah in her constitution remayned a true church though corrupted Israel being a false church as hath been manifested Neyther was the defection universall and open as in Israel As for such in Iudah as so fell from God and would not be brought to repentance the Prophet telleth them they trusted in lying words when they sayd The Temple of the Lord the Temple of the Lord c. Ier. 7. 4. 8. the Lord threatneth to cast them out of his sight and forbad his Prophet to pray for them Jer. 7. 15. 16. So their circumcision became unto them uncircumcision Rom. 2. 25. To this he objecteth Though mans idolatrie c may make Gods sacraments improfitable to himself yet can they not make them lying and deceitfull signes but that in the Lords ordinance they are unto all and therfore also unto them his true signes and faithfull seals on his part of forgivenes of synns and life eternal For shall the infidelitie of man turne the truth of God into a lye God forbid Answ. I have before answered that all Gods ordinances are in them selves and on his part holy faithfull and true They are true seals of forgivenes of synns but to such as are worthy partakers of them in faith otherweise they seale judgment unto men 1 Cor. 11. 27. 28 29. And it is not his ordinance that open and obstinate idolaters and wicked men should administer or receive them Ezek. 44. 9. Numb 15. 30. 31. Levit. 7. 20. Psalm 〈◊〉 1â— 17. That men may turne the truth of God into a lye the Apostle plainly teacheth Rom. 1. 25. so may they the truth of his ordinances into lyes But the truth of God as it is in himself or his faithfulnes is unchangeable if men beleeve not or sanctifie him not they perish by the judgment of God which is according to trueth and his faithfulnes suffreth him not to save such unless he make them first new creatures and beleevers Joh. 3. 36. 1. Joh. 5. 10. 12. Sixtly he expoundeth Israels death in Hos. 13. 1. to be by the exposition of sundry writers not death in syn but slayn for their synns or their estate overthrowen or neer utter destruction c. Answ. Both may be true that first they were dead in syn and after destroyed civilly for their syn Gods judgmeÌ„ts are according to mens deserts he destroyed not the Amorites Egyptians and other nations til their iniquitie was full Gen. 15. 16. Wherfore to condemne the exposition which I gave because an other consequent folowed upon it as the ruine of Achabs house or the like is no fitme argument And to his many expositors whom he citeth I oppose one greater then all even th'Apostle in Rom. 11. before spoken of who sheweth the election of grace to be in the 7000 that worshiped not Baal and not in the multitude of the Baalists And if they were not of the election of grace then were they dead in syn though he and many say the contrary Finally he alleageth the sayings of the Prophet before and after The Lord found Iakob in Bethel and there he spake with us c Therfore turne thou to thy God c. Hos. 12. 4. 5. 6. 9. And yet am J the Lord thy God from the land of Egypt and thou shalt know no God but me I did know thee in the wildernes c. Hose 13. 4. 5. Answ. I have before shewed that the prophets speak to Israel as a corporation or body which after a sort continueth one and the same through many generations when yet as touching their particular persons or generations they are different contrary as godly fathers in the state of grace and life may beget wicked children without grace and in state of death Ezek. 18. 9. 10. 13. 14. 17. 18. c. So the King of Tyre had been in Eden the garden of God a proselyte in the Church Ezek. 28. 13. not that heathen king then living but his predecessor Huram long before 1. King 5. So Paul speaketh of the Iewes cast away of God as the same people till their last calling Rom. 11. And I doubt not but a man preaching to convert them at this day might apply unto them the like sayings I am the Lord thy God from the land of Egypt thou shalt know no God but me J led thee in the wildernes c. But alwayes in such general phrases the promises of grace belong onely to such as beleeve and turne to the Lord the others that remaine hardned shall perish And hitherto of his exceptions against the scriptures which I cited although as I shewed if they had continued Gods true church in the land yet wheÌ„ they were for obstinacie in their synns cast
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