of Rome and other churches be Christian churches or not and then let all consider thereof indifferently that so the trueth may be found out according to the vvord of God whatsoever other opinions or prejudice vve haue had to the coÌ„trarie heretofore And hitherto of these expositions of this Scripture Next whereas upon the understanding of this Scripture aforesaid I brought in tvvo consequences shevving hovv it would meet vvith and convince the errors both of the Papists and Anabaptists c. this Opposite setteth himself to withstand in both what he can The first was this that by the Temple of God 2 Thes 2 4. understanding the church of God it vvil follovv that Antichrist should sit in the church of God and is there to be sought found and not among the Ievves Turks Pagans and the like as the Papists and others vvould perswade us To this he opposeth saying it is a fallacie from an insufficient division because all out of the true church are not Ievves or Turks or Pagans but there is a fourth to make up the mease euen popish Antichristians among whom the man of sinne is to be found c. Where omitting that he setteth not down all my vvords first I obserue that now he maketh the Popish Antichristians to be the Temple of God vvhere Antichrist is to be found and but erewhile he told us that by the Temple of God vvhere Antichrist sitteth as God is to be understood Gods church and people invaded and destroyed by Antichrist So as eyther he thinketh the popish Antichristians to be Gods church and people or els he forgetteth and contradicteth himself extreemely Secondly let him tell us vvhether the popish Antichristians of whom he speaketh be Christians in the church of God or not If he say they are Christians and in the church of God he giveth us the cause and doth but use fallacie to deceiue the simple by the terme of popish Antichristians our question now being of the Temple of God vvhere Antichrist sitteth and so of fynding him there among †How in other respects they are or may be termed popish Antichristians or otherwise I doe not here stand upon Christians and not among the Ievves Turks Pagans and the like If he say they are not Christians nor in the church of God hovv then will he shevv that Antichrist is to be sought found among them seing he is to be sought and found in the Temple of God Thirdly I aske vvhen and vvhere those popish Antichristians begun yet are of vvhom he speaketh Also whether they vvere popish Antichristians and not the churches of God before Antichrist invaded and sate among them or became to be such aftervvard If he say they were so before let him tell us vvho they vvere and shevv that such then was their estate If he say they became so aftervvard let him then tel us what they vvere before whether Christians and the church of God or not how long it vvas aftervvard ere they ceased so to be and vvho they are of whom thus he speaketh remembring still to distinguish betvveen Antichrist and the Temple of God vvhere he sitteth Fourthly let him remember how yll he took it when M. Sm. speaking of Rev. 11 2. applied the Court of the Temple to the assemblies of Antichrist Which interpretation then he called ‘ Def. of Scrip. p. 12 13 14 15. impietie dotage his fancie blyndnes of heart abuse of the â—ord of God c. If he could not endure that he should so interpret the court of the Temple spoken of by Iohn how is it that now himself thus expounds the Temple of God spoken of by Paul to be popish Antichristians If it were then impietie dotage a fancie blyndnes and abuse of Gods word so to expound apply it what thinks he it is novv Fiftly where he saith further that in the true church Antichrist the man of sin hath sometimes ben found raunging as a wolf but not reigning as a God which in his own Temple he doeth First I aske what true church it is whereof thus he speaketh that the man of sinne Antichrist hath ben found raunging therein as a wolf Secondly note how now he understands sitting as God to be reigning as a God vvhich here before he understood to be invading and destroying Thirdly how that vvhich the Apostle calleth the Temple of God he stil calleth the Temple of the man of sinne Antichrists ovvn Temple c. Where in vvhether he doe not use fallacie let himself consider others judge Finally touching this Scripture this clause thereof how ever he oppugne what we propound let him yet obserue how others doe understand and apply it Whereof I will here giue but one instance More may be produced hereafter M. Calvin vvriting upon these vvords in the Temple of God noteth this ‘ Calv. in 2 Thes 2 4. By this one vvord is their errour yea their sluggishnes sufficiently refuted who doe therefore account the Pope to be the Vicar of Christ because he hath his fear in the church howsoever he cary himself For Paul placeth Antichrist no other vvhere then in the very Sanctuarie of God For he is no outward enemie but an home-bred or household enemy which under the very name of Christ oppugneth Christ But it is demaunded how a denne of so many superstitions may be called the church which ought to be the pillar of trueth I answer that so it is called not because it reteyneth all the qualities of the church but because it hath somewhat remayning Therefore I acknowledge it to be the Temple of God wherein the Pope ruleth but profaned with innumerable sacriledges Calv. in 2 Thes 2.4 And thus doe other the best vvriters both old and new understand this Scripture of the Church of God So as his opposition is not onely against us but in deed against the best vvriters in all ages And hitherto of the first consequence which I inferred upon the understanding of this Scripture aforesaid vvhich more specially concerneth the Papists and others likewise mynded thereabout Another consequence also I inferred upon the same ground against the Anabaptists and such as incline unto them herein Namely that by the Temple of God spoken off 2 Thes 2 4. understanding the church of God it wil follovv that Antichrist should sit in the church of God and that therefore he is there to be found and doth not wholly take avvay the church of God every truth ordinance of the Lord as Anabaptists and such as are herein Anabaptistically inclined would bear us in hand To this he answereth Neyther did the Divel take away vvholly every trueth and ordinance of God from among the heathens but they reteyned many rites of Gods worship received from their Fathers as ‘ Animad p. 70. before is noted But vvhy now saith he not that the Divell took not away vvholly the church of God from among the heathens Why leaveth he out this
ministred among themselues that it should not also be so esteemed and renounced in regard of their errors and the corruptions in their estate ministration that are among themselues sundry waies 2. And how will they shew that the baptisme there had is in deed an Idol unto them in their estate and participation thereof Is every thing that is abused or misapplied by mē straightway an Idol or doe they that are baptised bowe downe to it and vvorship it Though also if that were done unto it as vvas unto the Sunne heretofore among the Ievves why might it not yet still notvvithstanding be true Baptisme and Gods ordinance in it self as the sunne was the true sunne and Gods creature notwithstanding all their abuse thereof euen unto them and in that their 〈◊〉 vvhiles they made it an Idol to themselues committed idolatrie 〈◊〉 unto Of vvhich point I shall speak more hereafter In the meane 〈◊〉 let it here be observed that they baptize onely in the Name of the 〈◊〉 and vvith acknowledgment of the Articles of the Christian faith as in their forme of baptisme may be seen And as the Martyrs being urged about their baptisme received among them haue alwaies acknovvledged 3. Hovv also will they proue that it is a lying signe unto them in their estate seeing Baptisme as the other Sacraments both in Israell and under the Gospell hath this in it to be a signe by the ordinance appointment of God not at the wil and pleasure of man And God is the God of trueth appointeth no lying signes but true holy ones for his praise and our comfort Neither can mans iniquitie make Gods signes to be lying signes though they may otherwise be abused extremely Sinful therfore and erroneous it is so to think if not also blasphemous so to speak 4. Difference then is to be put betvveen Gods ordinance and mans corruption between the baptisme it self the maner of administration thereof betvveen the signe of God the errors of men thereabout between the sacrament vvhich God hath instituted giuen to his people between the churches estate where it is administred Gods ordinance Gods baptisme Gods signe and sacrament is holy and so to be acknovvledged whenas Mans corruption unlawfull ministration the churches estate and erroneous opinions thereabout are sinfull and accordingly to be esteemed And who dare or can annihilate Gods ordinance for mans erroneous perswasions or the churches corrupt ministration thereof Let these things be distinguished carefully and the trueth vvill appeare presently Othervvise a thousand errors and evils wil ensue if these differences be not duly respected both in this in other questions of like sort 5. About mariage they haue corruptions errors abuses in their estate will they therefore say that their mariage is not true matrimonie unto them but an Idoll and lying ordinance so make themselues bastards illegitimate and base borne Or think they that therefore their mariage should be renounced and a new mariage or nevv vviues to be gotte agayne 1 Tim. 4 1 2 3. 6. Meat and drink flesh and fish beare wine are dayly much abused unto gluttony and drunkennes and sundry erroneous opinions also are held thereabout among them Besides that the Apostle saith of some their bellie is their god Phil. 3 19. Shal we therefore say that these things are not the true creatures of God unto them in their estate but Idols lying creatures or accursed and detestable things c. 1 Tim. 4.1 2 3 4. 7. Euen about the Bible and the Scriptures themselues also they haue sundry corruptions abuses and errors among them in their estate and ministration Shall vve therefore say that the Bible is not the true vvord of God but an Idol lying book unto them 2 Tim. 3 15 16 17. 8. Yea and the very terme of abuse vvhich these men use doth plainly shevv that it is not indeed an Idoll and lying signe but onely is abused by them vvhether idolatrously or otherwise as by mans corruption hath come to passe vvith Gods ordinances in all ages of the world 9. And novv to make it more plain obserue that it is one thing to say of this or that thing that it is not the Lords but an Idoll a lye a detestable cursed thing c. And another to say Men make this or that to be unto them an Idol or a vaine thing and unprofitable or that they hold this or that errour about it or doe thus and so abuse it c. For the one respecteth the nature or being of the thing according to Gods ordinance the other respecteth the abuse thereof through mans corruption and iniquitie The Sunne Moone and starres as I noted ere while were idolatrously abused by the Heathen and Ievves of old and divers erroneous opinions also held thereabout among them Deu. 4 19 and 17 3. with 2 King 23 5 11. Jer. 8 2. and 44 17. Should vve therefore say they were not the true creatures of God unto them but Idols and lying ordinances Or vvas not God then the Lord of hosts but of Idols and lying creatures And had he not still the same sunne moone starres and other creatures vvhich they did sinfully vvorship to be as armies about him alvvay readie to doe his wil Or vvere they because of such abuse by anie to be renounced and a nevv sunne moone starres other creatures to be created and had a fresh if they had ben able to procure it Thus againe vve may see that difference is to be put betweene the being or nature of things in themselues according to the institution of God and betvveene the corrupt abuse of them as men make them to be unto themselues by their idolatrie or other iniquitie in this or that respect 10. The Ievves profaned the Temple many vvaies and sundry times they set Idols and altars up in it and tables of money chaungers seats of them that sold doues made it an house of Marchandize a denne of thieues in their abuse thereof 2 Kin. 16 10 16. 2 Cro. 28 24. and 33 4 7 Jer. 7 11. Mar. 11 15 Joh. 2 14 16. Was it not novv therefore the house of God but an Idoll and lying ordinance unto them Or ceased it novv to be the Temple of God because it vvas so profaned and abused by them Or vvere they now for the abuse thereof utterly to reject it and to build a nevv one Did not both the church in former times and aftervvard Christ himself and his Apostles and the vvhole church in that age still hold and use the Temple as the Lords house his sacred ordinance for the service of his Name 2 King 19 14. and 22 3 4 5. 2 Chron. 29 3 4 5. and 34 8. Mar. 12 35. Luk. 19 45 46 47. and 21 37 38. Ioh. 7 14. Act. 3 1. with Esa 56 7. The like also may be observed about the Sabbath and the profanation thereof in Iudah
32. with 1 Machab. 1 16 45 51 55. and with Mal. 2 11. Ezra 9 1 2. and 10 10. Neh. 13 3 23 27. Also Hos 5 7. and 7 8. and 8 12. Amo. 8 5. with 2 Cor. 6 14. c. Which should not so be if they vvere not the people and church of God under his covenant and bound to the observation of his statutes and ordinances For the Pagans and such as perteyne not to the covenant of the Lord being not his Church and people are not in their estate bound unto these and the like Ordinances of the Lord vvhich he hath giuen to his church and people Psal 147 19 20. with Deut. 7 1 11. 7. The Apostle speaking of Antichrist in his Epistle to the Thessalonians describeth him thus There shall come an apostasie defection or falling away and the man of sinne shal be revealed 2 Thes 2 3 4. the sonne of perdition who opposeth and exalteth himself aboue al that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himself that he is God c. 2 Thes 2 3 4. Here the apostle describing Antichrist speaketh of the Temple of God where he sitteth c. Novv that by the Temple of God in Israell vvas figured the Church of God among Christians appeareth by these Scriptures 1 Cor. 3 16 17. 2 Cor. 6 16. Ephes 2 21. Rev. 11 1 2 19. and 14 15 17. and 15 5 6 8. and 16 1 17. compared vvith Zach. 6 12 13. and is acknowledged by the best writers of all ages who also thus interpret and apply this Scripture in 2 Thes 2 4. For which see Amand. Polanus Symphonie chap. 23 thes 3. M. Clift Advertis pag. 100 113. So then from this Scripture I reason as followeth If the Pope of Rome with his hierarchie be the man of sinne here spoken off and the sonne of perdition vvho opposeth and exalteth himself aboue all that is called God or that is worshipped then is the church of Rome the Temple of God here spoken off vvherein he sitteth as God shewing himself that he is God But the Pope of Rome vvith his hierarchie is by †M. Ains Animad p. â—6 1â—6 their owne graunt the man of sinne of whom the Apostle here speaketh c. Therefore the church of Rome is the Temple of God also that here is spoken off c. Or thus to like effect If the Church of Rome be not the Temple of God and consequently the church of God spoken off by the Apostle in this place 2 Thes 2 4. then is not the Pope vvith his hierarchie the man of sinne that here is spoken off and the sonne of perdition who opposeth and exaleth himself aboue all that is called God or that is worshipped so that he as God sitteth in the Temple of God shevving himself that he is God 2 Thes 2 3 4. But the Pope with his hierarchie is by their ovvn acknovvledgement the man of sinne here spoken off c. Therefore also the church of Rome is the Temple of God and so the Church of God spoken off in this place 2 Thes 2 4. The consequence is necessarie as appeareth by the expresse words of the text it self and the comparing of them vvith the Scriptures aforesaid The reason also is so evideÌ„t as vvhosoever hold not the church of Rome to be the church and Temple of God here spoken of neyther can they hold that the Pope of Rome with his hierarchie is the Antichrist man of sinne set therein as the Apostle here speaketh And they that acknowledge this must needs yeeld the other withall Where for further manifestation of the point note remember still to put difference betvveen the man of sinne that sitteth and the Temple of God wherein he sitteth Which not being observed aright besides many unsound speaches and assertions that haue passed such as are otherwise good writers much error hath risen hereabout and great confusion of things that differ See it for more evidence and confirmation hereof in some other like matters phrases of Scripture vvhich may fitly be compared herevvith and vvhereunto this may vvell be referred in divers respects In the historie of the Kings and Chronicles it is recorded that Manasseh king of Iudah who †2 King 21 9 16. made Iudah to sinne in doing that which vvas evill in the sight of the Lord and seduced them to doe more evill then did the nations vvhom the Lord destroyed before the children of Israell set a graven image of the groue that he had made in the house of which the Lord said to David and to Salomon his sonne In this house and in Ierusalem which I haue chosen out of al the tribes of Israel wil I put my name for ever 2 Kin. 21 7. 2 Chro. 33 7. c. The application hereof we shall shevv hereafter The Psalmist also speaking of the Chaldeans saith O God the heathen are come into thine inheritance thy holy Temple haue they defiled they haue layd Ierusalem on heaps Psal 79 1. And Esay speaking of the king of Babylon saith thus How art thou fallen from heauen O †or Day starre Lucifer sonne of the morning how art thou cutte downe to the ground which didst weaken the nations For thou hast said in thyne heart I vvill exalt my throne aboue the starres of God and I will sit in the mount of * or testimonie or appointment the Congregation in the sides of the North I will ascend aboue the heights of the clouds I will be like the most High Esa 14 12 13 14. Now that by the mount of †or Church the congregation at the sides of the North is meant Mount Sion on the north side whereof on mount Moriah the Temple of Ierusalem vvas built where also by the Lords appointment the people of God vvas woont to come together for the vvorship of God appeareth by this place compared with Psal 48 1 2. and 78 68. 2 King 19 21 31. 2 Chron. 3 1. Esa 8 18. and 10 12. c. And that thus the Apostles speach aforesaid fitly agreeth herewith vvho can deny Ezechiell the Prophet one of the captiues in Chaldea speaking of the Temple of God at Ierusalem and of the estate of the Ievves the Church and people of God in his time saith The spirit lift me up between the earth the heauen and brought me in the visions of God to Jerusalem to the doore of the inner gate that looketh toward the North where vvas the seat of the image of jealousie which provoketh to jelousie And behold the glory of the God of Israell was there c. Then said he unto me Sonne of man Lift up thine eyes now the way towards the North so I lift up myne eyes the way toward the North and behold Northward at the gate of the altar the image of jealousie in the entry c. Ezech. 8 3 4 5. with 1 1.
Latimer c. latter Angels vvitnesses that follovved after called others and vvere called themselues to separate from that estate and to returne to the auncient faith and vvay wherein the churches were set of old Which also hath ben yet is performed by degrees As vve find that Luther Calvin Latimer Bradford the godly vvith them vvent further then John Wickliff John Hus Jerome of Prage and others before them Also that the Church of England goeth further in many things then the Lutherans And that the other reformed churches proceed further then the church of England though yet al the corruptions of the apostasie be not vvholly taken avvay and the churches brought to that heauenly synceritie wherein they vvere planted by the Apostles at the first vvhereunto vve ought all earnestly to striue what in us is knovving that this estate is not atteyned all at once and that those churches which are most freed from the corruptions aforesaid come nearest to the auncient integrity of the vvay of God are the most partakers of this grace and heauenly blessing of the Lord. IX That furthermore by the consideration of the Temple with the severall parts places and uses thereof we may obserue a double consideration of the estate and communion of the Church and people of God The one here on earth the other in heauen And that vvhich is on earth to be also tvvo fould the one outward and visible the other more invisible and inward The outvvard and visible signified by the Court of the Temple vvhich was outward vvhither all Israell came noting the churches outward estate and communion vvith God in the visible assemblies thereof The inward and invisible signified by the sanctuarie and holy place which were inward whither the Priests onely had accesse noting the more invisible estate and communion vvhich the elect and faithfull haue vvith God in spirit and trueth being made Priests unto God in Iesus Christ And lastly the estate cōmunion had vvith God in heauen signified by the most holy place where God dwelt between the Cherubims * Hebr. 9 7 24. whither onely the high Priest came once a yere not vvithout blood ‡ Exo. 28.6 29. carying on his brest and shoulders the names of the tribes of Israell graved in precious stones and so presented them before the Lord noting †Hebr. 3 1. and 9 24. and 10 19 20 21. Ioh. 14 2 3. our accesse to God in heauen by Iesus Christ the high Priest of our profession who appeareth before God for us hath many mansions prepared in heauen for us that where he is there may we be also X. Finally that as they vvhich vvent into the inner parts of the Temple did passe as I noted before through the outvvard Court and yet not all that come to the outvvard Court did or might passe to the places of the Temple that were more inward Sal. Song 1 7 8. Act. 2 47. so they that vvould be partakers of Gods heauenly favours and blessings here and for ever should what in them is use the meanes and benefit of the outvvard estate and communion of the Church of God on earth and yet also not all vvho enjoy the benefit of the churches visible estate are partakers of the invisible graces and eternall salvation of God but onely the elect and those that are truely godly Yea that the outvvard Court and City to be troden upon is subject to be giuen unto apostates and persecuters that for a long time together vvhen yet all this time the elect and faithfull passing through these to vvithin being sanctified and approved of God are still preserved and protected by him and in the end are called from earth up into heauen These novv are the things vvhich I thought here to note by this occasion Which are likewise for the most of them observed and acknowledged by the best of the Protestant vvriters generally Yea also some of these men themselues vvith vvhom we haue to deale do thus understand and apply that vvhich is here spoken of the Court and holy City as in their ovvne vvritings may be seen And because the point is of waight for the matter in hand I vvill here therefore before I proceed further note downe their owne words wishing the Reader vvell to obserue them as follovveth When M. Sm. in a treatise of his wrote thus ‘ M. Sm. diffe p. 20. and 21. As the holy place with the Altar and Priests did properly signify the Church worship and Saints Rev. 11 1. 1 Pet. 2 5. under the nevv testament so the court without the holy place whither al the people came and the typicall service performed there did signify the confused assemblies of Antichristian persecuters and their ceremoniall worship Rev. 11 2. which the spirit in that place calleth Gentiles or heathen in those respects M. Ainsw answering him after he had shewed some misconceits of his about the Tabernacle and things perteyning thereunto proceedeth then further in his answer on this sort saying * M. Ain defence of Script p. 12 13 14 15. His eye sight fayled not so much in the shadovv as his heart vvas blynded in the shadowed thing For he maketh the tabernacle altar and Priests to signifie the church worship and Saints under the new Testament the court of the Tabernacle he will haue to signifie the assemblies of Antichrist the Israelites there assembling to signifie the Antichristian persecurers c. Behold unto what great iniquity he abuseth the word of God ‡ Note how M. A. speaketh of Israel here The body of the Church of Israell †Exo. 4 22 the son and first borne of the Lord †Psal 135 4. his chosen and chief treasure “ Deu. 7 6 7. precious unto him aboue all peoples of the earth on vvhom he set his loue †Deu. 33.26 riding upon the heauens for their help and on the clouds in his glory a people †vers 29. blessed saved by the Lord the shield of their help and sword of their glorie this people he maketh to signifie the Antichristian persecuters hated of God children of the Divel for whose overthrow confusion Christ ‘ Rev. 19 11 21. rideth on the heauens in his glory with a garment dipt in blood and a sword for to slay them and fill all the foules of the ayer vvith their flesh c. The Lords ‡ Lev. 6 16 holy Courts wherein they that dwelt “ Psa 65 4 were blessed for which the soules of the Saincts “ Psal 84.2 10. longed and fainted counting one day there better then a thousand othervvhere is now made to signify the Synagogue of Sathan and place vvhere the Divell dwelleth c But what may we thin◠induced M. Sm. to this impietie Euen Satan deceived him by one place of Scripture which †Pag. 21. he citeth in his book viz Rev. 11.2 where Iohn was willed in a vision to
cast out the Court vvhich is without the temple not measure it for it is giuen to the Gentiles Hence doeth M. Sm. gather that the Israelites which were woont to worship in the courts of the Lord did signifie the Gentiles that is the Antichristians and consequently the court must betoken Antichrists church and the vvorship Antichrists worship Thus one darke Scripture is alledged to overthrow the cleare doctrine that shineth throughout all the Prophets Yet euen this place it self mought haue taught him better For first the commandement †Rev. 11 1. to measure the Temple Altar and worshippers signified the restoring or repayring of Gods church and people after some destruction and desolation as the like visions shewed “ Ezec. 40 3 5. Zach. 2 1 2. to Ezekiell and Zacharie after the destruction of Salomons temple doe manifest Secondly whenas the Court and holy City was not measured here by Iohn as before by ‡ Ezec. 40 47. 48 30. Zach. 2 2. the other Prophets they were and as afterward †Rev. 21 15. Iohn did see it may teach us that as yet there was not a full restauration of Gods church and worship from the defection of Antichrist Thirdly in that the court is here said to be †Rev. 11 2 giuen to the Gentiles and the holy city should be troden under foot of them and a time limited how long two and fourty moneths this argueth that the court was not made nor the city builded for them but by Gods permission for â—â—e chastisement of men was giuen unto them for a season during vvhich time his two witnesses should prophecy against them And thus it is said of the figure the first temple city “ Ier. 12 7 I haue giuen the dearly beloved of my soule into the hands of her enemies So all Iudah “ Jer. 20 4 was giuen into the hand of the king of Babell and ‡ Esa 63 18. Esaias complaineth how the adversaries had troden downe Gods sanctuarie as here “ Rev. 11 2. they tread downe the holy city And if the court of the Temple must needs signifie Antichrists court because it was giuen to the Gentiles then must the holy city by which name ‡ Neh. 11 1. Esa 48.2 and 52 1. Matt. 4 5. Ierusalem is often called signifie also Antichrists city church because it was troden downe of the same Gentiles but all the Prophets shew †Psal 51 18. 87. and 122. Esa 60. Rev. 21. that it signified the Church of God M. Ainsw defence of Script p. 12 15. Hitherto are M. Ainsworths vvords when he wrote for the trueth against M. Smith vvhom he sharpely blameth for teaching that the Court without the Temple did signify Antichrists Court or assemblies and for that he vvould make the Lords Courts to signifie the Synagouue of Sathan and place where Sathan dwelleth c. whereas novv himself writing another treatise synce against the trueth taketh up M. Sm. termes and manner of exposition to teach that the Temple of God spoken off by the Apostle 2 Thes 2 4. is ‘ Animad p. 78 c. Antichrists Church †Note this vvell Antichrists Temple Antichrists body an idoll like Antichrist himself the Synagogue of Sathan such as is no more the Temple of God * Ibid. pa. 94 c. then the divel which appeared to the witch at Endor was Samuel such as the type thereof should be set not from the Temple of God at Ierusalem but from Bels Temple in Babylon or the Samaritanes Temple builded by Sanballat c. Would any think that this were M. Ainsw his writing or opinion that had written so earnestly and with so sharp reproofs against M. Smith before if he had not set his ovvne name thereunto Or may it not be thought if M. Sm. were aliue and savv this latter treatise of M. Ainsw that he would now turne his ovvne speaches and reproofs upon himself where he saith that his eye fight fayled him and his heart was blynded that he abused the Scripture to great impiety that Sathan deceived him that the place it self mought haue taught him better c. But of this more hereafter Now for the present it shall suffice touching the point in hand to obserue hovv by M. Ainsw his ovvne graunt the Church of God is signifyed both by the court of the Temple though unmeasured and giuen to the Gentiles and by the holy city though troden dovvn also of the same Gentiles Rev. 11 2. And this moreover to agree with the doctrine of al the Prophets Novv vve know that the Prophets and Apostles are not caryed about vvith everie vvynde They are not as reeds shaken hither and thither but their doctrine is firme and abideth the same for ever So as if this vvas the doctrine of the Prophets and Apostles when M. A. vvrote against M. Sm. as here himself saith then there is no question but it is so still And so let it still remaine For the further declaration whereof better exposition of this Scripture let us also compare herevvith that which is written in the Prophet Esay vvhere the Lord saith I haue nourished and brought up children and they haue rebelled against me The oxe knovveth his ovvner and the asse his masters cribibut Israell doeth not knovv my people doth not consider Ah sinfull nation a people laden vvith iniquity a seed of evil doers children that are corrupters they haue forsaken the Lord they haue provoked the Holy one of Israell to anger they are gone avvay backvvard c. Heare the vvord of the Lord ye rulers of Sodome giue eare unto the Lavv of our God ye people of Gomorrah To vvhat purpose is the multitude of your sacrifices unto me saith the Lord When ye come †Heb. to be seen to appeare before me vvho hath required this at your hand to tread my Courts Hovv is the faithfull city become an harlot c. Where obserue first vvhat a fit reference there is betvveen the perfidious Ievves here called the rulers of Sodome and people of Gomorrah and betvveen the insolent Christians called in the Revelation the Gentiles Secondly how the very like phrase of treading the Courts of God is used by the Prophet as is in the other place by the Apostle of treading the holy city Rev. 11 2. and may here signify besides a treading downe or under foot a frequent and continuall conversing in the outward and visible Church of God with their bodies though their hearts vvere far removed from God and they served not the Lord syncerely according to his word Esa 1 12 15. vvith 29 13 14. Thirdly that the Princes and people of Iudah thus transgressing the faithful city of Ierusalem becomming an harlot yet they are still the people of God and the Lord is their God and the Courts and city are the Lords Other things that might here be observed I omit And for the terme of the Gentiles
estate of the people saith thus Ho ho come forth and flee from the land of †Of Chaldea which vvas north frō Iewry the North saith the Lord for I haue spread you abroad as the four wynds of the heaven saith the Lord. Deliver thy self O Zion that dvvellest with the daughter of Babylon Zac. 2 6 7. Where marke first hovv for those words of Ieremy my people Zacharie here hath O Zion and then also hovv plainely his speach sheweth that Zion is in Babylon not mount Sion it self vvherein the Temple was built which was in the land of Canaan but the people of God the Ievves that perteined to Zion among vvhom when God set his Temple there he said withal ‘ 1 King 6 13. Psal 132 13 14 I wil dwel in the midst of you shewing that the Temple was a token of his presence among them a band of the holy and mutuall conjunction that vvas between God and them whither they vvere bound to come to the worship of God and thither to bring their sacrifices c. This Temple of God †2 Chron. 36 14 c they profaned most sinfully falling into idolatrie and apostasie and committing many other abominations for vvhich the Lord gaue them into the hands of their enemies vvho slew many of them vvith the svvord and captived others of them in the land of the North in Babylon c. This people that had thus sinned that was thus captived and punished that dvvelt vvith the daughter of Babylon the Lord still accounteth and calleth his people yea he esteemes them to be Zion which he chose and vvhere he dvvelt vvhom therefore after he had a vvhile captived and chastised them in Babylon for their sinnes he calleth from thence againe in his mercy So then note here these particulars concerning the point in hand 1 That the people of God pollute his Temple become apostates and idolaters and are captived in Babylon 2. That thus now Sion is in Babylon consequently the Temple of God so to speak the people of God the church of God is in Babylon 3. That yet still they are notwithstanding acknowledged by the Lord to be Sion to be his people and so still to be under his covenant though they be in Babylon 4. That the Lord calleth them againe from thence by divers of his Prophets at sundry times as may appeare by comparing together Jer. 50 45. and Zach. 2 6 7. with Esa 48 20 c. 5. That when they vvere by the Lord thus called away from thence yet they did not all come together at once but some after other at severall times As namely that some in the first yeere of Cyrus came out at the first vvith Zerubbabell and Ioshua Ezra 1 and 2 chap. and Neh. 7 chapt who afterward being hindred for some time in the building of the Temple vvere encouraged againe to the vvork by the Prophets Aggee and Zacharie Ezra 3 and 4 and 5 and 6 chap. In which time againe Zacharie about the second yere of Darius called upon the rest that yet remayned in Babylon that they likevvise should come out from thence vvhom still he acknowledgeth to be Sion though yet they vvere in Babylon Zach. 2 6 7. c. with 1 7. and 6 10. and 7 1. And some also aftervvard returned vvith Ezra in the seuenth yere of the said Darius Artaxerxes Ezra 7 1 7. c. Which is ‘ Rom. 15 4. 1 Cor. 10 11. novv likevvise to be observed about the Lords calling of his people and their comming out of this other Babylon vvho as the former come not from thence together all at once but some after other at severall times and that in such sort as there vvill be of Gods people yet called from thence euen then when this Babylon the City of Rome shall come to be burnt with fire and to be cast downe to the ground never to rise up againe any more Rev. 18 4. with ver 8 c. Whereof by other occasion I haue spoken here also before Pag. 138 152 153. and wil not novv further insist thereupon Neyther vvill I enter to speak of other things that might here be observed As namely that he useth the terme of the church of Babylon speaking of Babylon in Chaldea vvhen eyther he meaneth the City of Babylon or speaketh not according to the Prophets speach here but in deed useth colourable vvords to deceiue the Reader as if now there had ben some other church of Babylon besides the Israelites the people of God here spoken off Jer. 51 45. Also that here he calleth the Israelites Gods lost sheep scattered there upon the mountaines and hils whom first the king of Ashur had devoured c. vvhich may be referred not onely to Iudah but to Israel also of the ten tribes as may appear by the Prophets words Ier. 50.4 17 18 19 20. compared with 2 Kin. 15 19 20 29. and 17 3 4 5 6 c. So here then he acknowledgeth Israell to be Gods lost sheep asvvell as Iudah vvhom ‘ Animad p. 82. other where he denyeth to be the people of God in their apostasie And moreover that he saith God vvill receiue them into covenant whom he calleth out of Babylon †or We are become as they over whom from the beginning thou bareft no rule neither is thy nam◠called upō them if they obey his voice calling them out of her as if they were not already under the covenant of God being his people or as if they could be the Lords people as here the Lord himself acknovvledgeth thē to be and yet not be under his covenant The Iewes themselues knew better when they vvere in Babylon and thereupon grounded their requests to the Lord and prayed saying O Lord why hast thou made us to erre from thy wayes and hardened our heart from thy feare Returne for thy servants sake the tribes of thyne inheritance The people of thyne holynes haue possessed the land but a litle vvhile our adversaries haue troden downe thy Sanctuarie ' We are thyne thou never bareft rule over them they were not called by thy name Esa 63 17 18 19. And againe Thou hast hid thy face from us and hast consumed us because of our iniquities But novv O Lord thou art our Father we are the clay and thou our potter and we all are the work of thyne hand Be not wroth verie sore O Lord neyther remember iniquitie for ever behold see vve beseech thee vve are all thy people c. Esa 64 7 8 9. These and the like things I omit further to treat off That which is said already is ynough to cleare the matter sufficiently But seeing there is reference here to the alledging of ‘ this Scripture before where also I insisted upon these words My people about the Baptisme had in the church of Rome c. there is a point or two of vvaight to be observed thereabout vvhich being not spoken off before
must needs fall into high transgression against God and profanation of his holy things to the provoking of his vvrath against them more and more til they repent and amend their vvaies And that also the more seeing they haue had so long and often vvarning thereof giuen unto them These things if they can let them get him to answer by the word of God syncerely and soundly if they vvill vvalk conscionably herein as they ought to doe To us they may see he cannot answer them but with sleights evasions puts them of persvvading the Reader that nothing is proved by us vvhen any may see that nothing in deed is answered by himself but that sometimes he passeth by things vvholly vvhich should specially be insisted on and answered sometimes where he would ansvver cannot find any but vvith glosing speaches caryes away the Reader vvhat he can and sometimes brings that as he thinketh against us vvhich being well observed is in deed for us and against himself As may be seen in the last points novv treated off besides the like in other here noted before and that may be observed throughout his treatise And hitherto of this point concerning Gods people and their being under his covenant euen whiles they are in Babylon Rev. 18 4. Of Israell heretofore and Christian Churches since being in Apostasie and Defection A further declaration hereof I took ‘ Advertis p. 59. from the example of Israell For having alledged that those words My people imply the covenant of God which is I vvill be your God and you shall be my people I annexed thereupon And so is Israell often called the Lords people and is thus spoken off in the time of their apostasie by the Prophets 2 King 9 6. and 13 23. 2 Chron. 30 6 9. Hos 4 6 12. and 5 4. and 14 2. Amos 7 15. and 8 2 c. Whereunto this opposite not finding what to answer ‘ Animad p. 81 c. betaketh himself to his woonted shifts and evasions and thereupon ansvvereth that vve proue not the Question Where let the reader judge vvhether the point in hand touching that phrase of Gods people to imply the covenant of God be not proved by the example of Israell and the Prophets use of that speach concerning them And that so plainly as this man himself is glad to passe over the Scriptures here alledged vvithout insisting thereon Moreover the question here in hand being concerning the Temple of God spoken off 2 Thes 2.4 whereabout I alledged also that terme and estate of the people of God spoken off Rev. 18 4. he keepeth not hereunto as he should but fleeth to Babylon there to seek some evasion if he could Of this vvoonted course of his in not keeping the Apostles vvords the Temple of God whereabout our question is but in stead thereof using the termes of the Antichristian church Babylon and the like I haue spoken ‡ Pag. 144. here before need not repeat it As also of the terme * Pag. 129 Gentiles by the sound vvhereof he would novv cary avvay the Reader whenas heretofore in ‘ Def. against M. Sm. p. 12 13 14 15. the very place here cited by himself he could distinguish betvveene these Gentiles and the Court of the Temple here spoken off Rev. 11 2 9 18. Where likevvise there is * Rev. 11 ch manifest reference made in divers respects not onely to Israell but also to Iudah Which may assure us that these are true fit types also of the things here spoken of concerning the church of Rome and other churches in apostasie and defection For vvhich see here before pag. 127 c. And still remember that the very terme of the Temple of God 2 Thes 2 4. Rev. 11 2. besides all the other things follovving in the same chapter teach the same thing undeniably For vvhich also see before pag. 124 127. c. His next ansvver is touching Israell it self vvhere he laboureth to disproue what I alledged concerning them out of the Prophets but yet medleth not with the Scriptures vvhich I cited hereabout and vvhich are vvell to be observed about the point in hand besides that in his discourse after his manner he useth what other shifts he can and falleth into sundry errors great abuse of the Scriptures as I haue more largely shevved ‘ Pag. 96. 97 c. here before treating of this matter and of some speciall things concerning Israell which here he insisteth on more particularly To which therefore I refer the Reader And having now intreated already so largely both of Israell and the church of Rome other churches in apostasie and defection as the Reader may see I haue done I shall not for the residue of his treatise insist upon every particular from point to point For so I might vvrite many books volumes thereabout And in this I haue already vvritten much more then I thought to haue done vvhen first I began it For the rest therefore of his discourse it shall suffice to note a few of the many errors evasions contradictions and other such stuf vvherewith his treatise aboundeth throughout leaving it to the Reader to esteem of them and the like which he may obserue himself as he shall find them for to be Errors evasions contradictions c. 1. That the Temple of God spoken off by the Apostle 2 Thes 2 4. is no more Gods Temple Animadv p. 82. c. then vvere Ieroboams Idoll temples in Israell and Bels Temple in Babylon Animadv pag. 82. yet he told us but a litle before that it was to be understood of Gods church and people invaded and destroyed by Antichrist as the heathens of old dealt with Ierusalem and the dvvellers therein Ibid. pag. 80. Pa. 83 84 c. 2. That he maketh not onely Babylon but the Beast himself and the Church to be all one Whereas the Scripture teacheth us again and again to distinguish betvveen Babylon and Gods people in it betvveen Babylon and Sion in it c. as I haue shevved here before out of Jer. 51 45. and Zach. 2 7. compared vvith Rev. 18 4. betvveen the Beast that is the man of sinne and the church or Temple of God vvhere he sitteth and tyrannizeth c. 2 Thes 2 3 4. with Rev. 11 and 13 chapt Pag. 84 85 c. 3. That vvhereas I observed a tvvofold consideration of the estate of the church of Rome and of Israell heretofore one in respect of the trueths and ordinances of God still reteyned among them another in respect of the mixture of their ovvn inventions abominations vvithall in regard of the one to hold and acknovvledge the trueth and church of God there * This cause he omits against the Anabaptists in regard of the other to consider and obserue their apostasie and Babylonish confusion against Antichrist c. he doth not onely not yeeld unto it vvhich thing alone is to
vaine as he doth throughout his treatise For vvhich he may assure himself the Lord vvill not hold him guiltles nor leaue him unpunished if he doe thus persist and vvill not be reclaymed Exo. 20 7. Let him therefore not delay to think on his wayes and to turne his feet into the testimonies of the Lord. Psal 119 59 60. 19. When as heretofore about this question concerning the church of Rome vve annexed somewhat out of the vvritings of M. Iunius against Bellarmine vve expressely signified ‡ M. Clift Advertis p. 20 21. that vve did it not as relying upon the judgment of men in causes of religion but because we knevv that many who are caried with a prejudice against us would stay themselues the more when they should see what M Iunius hath written of this argument Yet as if no such thing at all had ben signified by us †Animad p. 98. this opposite doth not onely passe by it but pretend as if herein we did or vvould stand to his judgment And this also he maketh the more straunge because sometimes some letters of difference haue passed betvveen M. Iunius and us in some other things As if vve could not differ from him in some things and yet like or speak of his judgment in some other This man himself differeth from him in sundry things doth he not therefore like or may he not speak of his judgment in any thing But vvhat vvill he not pretend or except against to haue some shevv of help for himself in such time of need And although it be certaine that in cases of Religion vve should not rely on the judgment of man but on the vvord of God alone as we noted before yet seeing that we knowe but in part and the Word of God is common to all his people and is not come to any person or people alone therefore should we not lightly despise or reject the judgment of others and those also godly learned but with reverence and humilitie regard them specially when they set themselues not onely to shevv their judgment but to bring proof of argument and that also froÌ„ the word of God as M. Iun. doth about the matter in hand 20. Novv therefore that the Reader may see hovv M. Ainsvv setteth himself herein not against us alone but against any other whomsoever and vvhatsoever they alledge hereabout and specially that he may better consider what M. Iunius himself hath written of this matter and how very many things therein of special vvaight and use M. Ainsw hath omitted which are good and needfull to be observed I haue thought it not amisse here again to set dovvn M. Iunius his ovvn words Which alone wil much help the Reader better to discerne the evasions errours abuse of Scripture and other evill dealing into vvhich M Ainsvv runneth on still more and more Besides that the Reader may by this meanes be better informed and directed hovv to discerne and judge of the opinions and differences that are at this day hereabout among whomsoever vvhether Protestants or Anabaptists or any other M. Iunius his judgment of the Church of Rome as may be seen in the second tome of his works in folio Libro singulari de Eccles contra Bellarm. cap. 17 pag. 1018 1019. c. BEing to treat of the Church of Rome we will first open the aequivocation or divers signification of the word before we determine of the thing it self that all men may better perceiue what it is that is at this day called in question among us For very many ar deceived with the homonymie or divers signification of the very word and unawares insnare themselues and others by ignorance of the deceitfulnes in the speach The church of Rome therefore is properly so called or abusiuely by the misterming or abusing of the name both as it is called a church and as it is called the Romane church For as it is called the Romane church sometimes it properly signifieth a company which is at Rome as Paul spaâ—e writing to the Romanes sometimes it signifieth abusiuely all the Churches on the earth that cleaue to the Romane church according to the forme of doctrine and constitution thereof But we will simply treat of the church as it is the Romane church or church of Rome and the things which we shall speak of this church the same may the godly reader by proportion understand of the church so called by abuse of speach Now †All this whole passage he omitteth and all other clauses senteÌ„ces passages that are included in these as it is called a church vvhich thing chiefly is in controversie it is so termed three maner of waies as a subject as an accident growen to the subject and as the subject together with that his accident As a subject it is the simple or single church of Rome As an accident growen upon the subject it is the papacie or the papal hierarchie which they cal ecclesiasticall As a subject compounded vvith his accident it is the church of Rome become papall or under the pope that is to say corrupt as I may so speaâ— by that lawles or unnatural shoot of the Pope springing out of the stoeâ— Now of each of these we will consider so briefly as we can The Church of Rome when it is considered as a subject it hath two parts the pastors and the flock of Christ for which church the Apostle of old gaue thanks to God by Iesus Christ because her faith was published throughout the whole world Rom. 1 8. And for which we also dayly ask of God in our prayers that he would informe it to worship him by his spirit in the Gospell of his sonne to stablish it in the faith Neither doe we deny this subject to be euen at Rome by the mercy of God at this day because we trust there is God calling persons called the calling it self yet in her the meeting of which things together in one giveth being to a church as before we shevved But touching the papacie or the papall hierarchie which they are woont to call Ecclesiastical we say that it is not the church properly but an accident growen unto the church and such as covertly worketh against the life and health of the church That it is not the church properly Here again he omits clauses words passages of speciall waight is proved by the very definition of the papacie and of the church of God For the papacie according to his generall is an order the church is a companie or an assemblie The papacie by his difference is an order positiue humane or from men and naught The church is an assemblie divine or from God by divine authoritie united together vvith reason Now those things which differ both in their generall and in their essential difference and in their necessarie conditions or properties they cannot be one and the same thing And that the papacie is an accident growen upon the
corporall injurie of their furious mother then being ashamed of her shamefulnes and resting silent they betooke themselues into their fathers bosome and his inner roome albeit that she pursued them outragiously least they being ashamed of her should be said to shame her as stumpets are usually woont to doe For vvhich causes I doe humbly beseech God the Father of our Lord Iesus that he would both by his saving calling informe direct and care for his church and whatsoever belongeth to his church that he would also teach every one that is in it his truth the truth of his church and that he would so work as they wisely absteyning from all evils especially from those which the sonne of perdition and author of the apostasie hath brought in and taking heed of the spirit of lyes and the efficacie of his errour they may religiously cleaue unto the Father and his good things in everie of them to their mother next after the father or so far as she accordeth with the Father that increasing in his truth pietie saith and loue they may bestow employ al their studies to the edification of the church the salvation of all and the glorie of that our heauenly Father c. God the Father and the Lord Iesus Christ by that eternall spirit of his eternall truth bring to passe that the wiles of Sathan being driuen away we may al grow dayly in Christ in the church and in the truth of Christ and the Church and that we may more and more confirme one another in loue unfayned to his glory and the common salvation of us all Amen Hitherto M. Iunius who though he be dead yet liveth and speaketh sufficient in this writing for the point in hand Which vvhiles M. Ainsw would seem to ansvver it is straunge but good to be observed how many things of waight he passeth over besides that sometimes he picketh out a sentence here and a sentence there leaveth out vvhat commeth betvven which should help the Reader and more cleare the matter thus being injurious herein both to the living the dead not to speak of the unspeakable abuse of Scripture also into vvhich he falleth still more and more which the Reader shall doe vvell to obserue though I insist not upon the particulars which would be endles and being now purposed here onely to note a fevve things moe vvhich he hath that are merely Anabaptisticall and full of glosing deceit 21. Speaking of the Church of Rome vvhereas he should distinguish betvveen the Temple of God and Man of sinne spoken off 2 Thes 2 4. Animadv p. 98-102 c. he eyther regards not to obserue it or confounds them together as one without distinction or so speaketh of Gods Temple church there as if it were no other then the Divels spoken off Rev. 18 2 3. 16 14. then Sodome Egypt Babylon Rev. 11 8. and 16 19. the lothed of God delivered to Sathan to be seduced deluded damned 2 Thes 4 8.9 11 12. And hovv then is there the people of God the Temple of God the baptisme of God the covenant of God the salvation of God to any in that Church c. Betvveene these things there is no just proportion for what concord hath Christ vvith Beliall or the Temple of God vvith idols or divels 2 Cor. 6 15 16. 22. Speaking of the congregation of Saints that was at Rome in Pauls time he saith not as he might that it is since corrupted adulterate or fallen into defection c. but he saith absolutely it is gone long since and the man of sinne with his worshippers come in the place Pag. 98. So then here againe let him tell us vvhether he thinketh these be the Temple of God the people of God under the covenant of God having the baptisme of God which the Lord hath ordeyned and giuen to his Church or vvhether there be no such there at all though corrupted and abused c. 23. Whereas ‘ See here before pa. 183. M. Iunius spake of Gods church being euen at Rome at this day by the mercy of God because he trusted that there is God calling persons called the calling it self yet in her the meeting of which things together in one giveth being to a church c. M. Ains not having vvhat to ansvver hereunto Animadv p. 98 99 doth very boldly without limitation or restreynt deny that God is there calling as in his church but that the man of sinne sits there as God calling all to worship him and that his calling is by the working of Satan and in all deceiueablenes of unrighteousnes among them that perish 2 Thes 2 9 10 11. All vvhich together saith he giveth being to Antichrists church but not to Christs Animadv p. 98 99. Thus after his manner still he termeth that Antichrists church which the Apostle calleth the Temple of God But omitting this if it be as here he saith hovv then hath there ben or can there be salvation to any in that church since the man of sin sate there vvhich himself thinketh vvas sone after Pauls time Pag. 84. How also should any of that church become Martyrs vvitnesses of the Christian faith against the professed enemies thereof And how should any Ievves or Pagans be converted to the faith of Christ by any of them Or doth he think that no such thing is had or done at all by them Besides if novv an Anabaptist take up M. Ains own vvords and where he speaketh of calling apply it to baptisme had in the church of Rome saying thus as M. Ains doth here I deny that God is there baptizing as in his church but the Man of sin sits there as God baptising all that vvorship him and his baptising is by the vvorking of Sathan and in all deceiueablenes of unrighteousnes among them that perish and the persons baptized are deluded to beleeue lyes 2 Thes 2 9 10 11. All which together giue being to Antichrists baptisme but not to Christs what now wil M. Ainsvv ansvver hereunto but that eyther he shall contradict himself or fall into more errour hereabout to the further hardening of the Anabaptists in their erroneous opinions and courses Pag. 99. 24. That which M. Iunius applieth and fitly to the popish Hierarchie M. Ainsvv applieth to the church of Rome and the whole church there Yea though himself aftervvard acknowledg that the popish ecclesiastical hierarchie consisteth of Bishops Priests and ministers pag. 100. besides whom there are the people as himself also noteth in the other page aforesaid Pag. 99. 25. When ‘ See here before p. 183. M. Iunius for more clearing of the point purposely distinguished between the papacie and the Church shevving the difference between them both in their generall kind and in their peculiar difference namely that the papacie is an order or estate humane evill the church a companie or assemblie Animadv p. 99 c. divine and by
that may also receiue in and cast out of the church and as some say may minister both Sacraments and Censures c. though yet they shew not in the Scriptures vvhere a people vvithout Officers are so termed and did so vvalk The differences that are among themselues and others hereabout I stand not upon vvhiles one saith admitteth one thing and others another That vvhich most now I look unto is the grounds held generally among thē the assertions of some more particularly together also with this mans pleading in some things thereabout Anim. p. 24 25 26. c. 45 46 47 c. that yet they yeeld not this to churches in apostasie having officers 36. Where M. Iunius purposely setteth himself to satisfy the demaund of such as ‘ See before p. 184 185. aske hovv it can be the church vvherein the papacie is and sheweth a double consideration of all particular churches as they are among men the one on Gods behalf the other on ours c. M. Ains besides that †Animad p. 100 101 he passeth by exceeding many things of speciall moment coming to speak of the one of the said considerations he doth not so much as mention the other Neyther this onely but omitting both it the further declaratiō of them both layes hold on a sentence that comes a good while after vvithout due regard of the other betvveen and then reasoneth thereabout as he thinketh to be best Where still the Reader may obserue that al his exceptions arise partly on this that he regardeth not the severall respects or considerations noted by M. Iunius partly because he confoundeth as all one the Man of sinne and the Temple of God also the Beast and the Church c. Now touching the ministerie here spoken off what difference M. Iunius observed betvveen the Ministerie simply considered and the hierarchie growen in that Church upon it himself could best haue shewed This particular here is evident that in one respect he acknovvledgeth the hierarchy to be an order or estate of apostasy in the church an accident or evil grovven up therein as the dropsie consumption or gangren in the body in another respect he esteemeth the ministerie of Gods holy things to be there though exceedingly corrupted As for example be it that he meant of the ministerie of Baptisme c. Which let this opposite now ponder again and see whether he must not come either thus to consider with distinction thereabout or become an Anabaptist 37. Where he denyeth againe Gods calling to be in that church Animad p. 101. I haue handled it here before p. 188. 193. c. Yet seeing he urgeth it so often let us bring his reasons here to the tryall He alledgeth that Paul saith God will send them that perish strong delusion that they shal beleeue lyes 2 Thes 2 10 11. Therefore saith M. Ains God calleth not the church of Rome by his spirit word nor any in that church or by any of them in that estate For so also he must conclude for the point in hand Novv vvhat a consequent is this Might he not also thus conclude against Iudah in apostasie that God did not call that church nor any in it or by any of them in that estate alledgeing vvithall Ier. 5 30 31. and 6 28 29 30. Ezech. 13 and 14 chap. 38. Againe he alledgeth that the Apostle saith Strong is the Lord God which will condemne Babylon Rev. 18 8. and with the spirit of his mouth will consume that lawlesse one 2 Thes 2 8. Therefore saith M. Ain God calleth not the church of Rome with his spirit nor any in it or by any of them in that estate which he affirmed here also before Animad p. 98 99 100. As if there vvere no difference to be put betvveen the Temple of God and that lawlesse one 2 Thes 2 4.8 nor betvveen the people of God and Babylon Rev. 18 4 8. Or as if Gods work were all one concerning the one and the other 39. And saith he whereas they cal the Scripture the publick record of that holy mariage between God and her the Scripture shewes no such mariage Ibid. but doth defy her as an harlot Rev. 17 1. Where is the record saith he againe that Christ was ever maried to the Beast that came up from the bottomles pit Rev. 17 8. I answer The Scripture sheweth record of the mariage of that church the church of Rome Rom. 1 7 8. 7 4. 16 19. And himself did acknowledge it before more then once pag. 84 and 98. hovv ever he doe now call for declaration of it Neyther is it any thing that he saith God doth defy her as an harlot Rev. 17 1. For besides that he putteth no difference between Babylon and the church or Temple of God what will he say to Israel yea to Iudah also and Ierusalem in this behalf Thinks he not that God also defyed thē as harlots Jer. 3 8 11. with Esa 1 21. and 57 c. Hos 2 2 5. and Ezec. 16 2 3 4 35 c. and 23 2 45. will he therefore say that the Scripture shewes no record of their mariage with God What then saith he to Exod. 19 4 5 6. and Ezech. 16 8. vvhich places himself here before alledged for a covenant with al the earth p. 97. what also to Esa 50 1. Ier. 3 1. Ezech. 23 4. But it exceedeth all that he blusheth not to aske Where is the record that Christ was ever maried to the beast that came up from the bottomles pit Rev. 17 8. To the Beast That Christ vvas ever maried to the Beast Did M. Iunius ever say so Or thinks he that ever it entred into his thought Did not M. Iunius speak expressely of the Church Will this man never learne to put difference between the Beast and the Church betvveen the Man of sinne and the Temple of God Is it not unsufferable that he should thus abuse not onely M. Iunius and our selues and his Readers all but euen the Scripture it self also Said not himself euen novv that it is most strange that men should publish their ovvn esteemings without any word of God to warrant them Animad p. 101. And did he not very sharply rebuke M. Sm. heretofore and count it blnydnes impiety abuse of the word of God blaspemy deceit and dotage when he applied the Court without the Temple and the things spoken thereabout to the assemblies of Antichrist to Antichrists Church c. M. Ainsw defence of Scrip. p. 12 13 14 15. Will he now thus think of his owne dealing or censure himself in like sort vvho applieth to the Beast himself the things that are spoken of the Church yea that confounds the Beast and the church as all one Which vvhat is it els but to confound Antichrist the Man of sinne and the Temple of God as all one and this also then vvhenas they are purposely and expressely distinguished
Mat. 5.14.22 10 17. 13.24 18.15 20. 1 Cor. 5 13. with Deu. 17.2.7 21.18 21. Rom. 12.3 8. 1 Cor. 12 20 27. vvith 3.21.22.23 and 4.17 and 5 ch and 11.23 26. and 14.33 1 Tim. 1.3 with 3.15 The Spirit of God hath spoken alike to all the seuen Churches and to each of the Angels thereof and all that haue eares to heare are vvilled to hearken what the Lord saith Rev 1 4.11 and 2 3 chap. Mat. 13.43 VII The Prophets also foretold that under the Gospel everie place of Mount Sion and the assemblies thereof should haue the like gracious presence light glorie and protection of God as Israel had when the Lord brought them out of the land of Egypt Esa 4 2 4 5. with Exod. 13 21. VIII Finally Churches els should not haue povver from Christ in time of persecution or after the apostasie of Antichrist to reteine reviue and obserue the Apostolike ordinances once for all delivered to the Church Which were contrarie to Mat. 28.18.19.20 Act. 5.28.29 Phil. 1.1.28.29.30 Col. 2.5 1 Thes 3 2.3 2 Thes 2.3 15. 1 Tim. 6.13.14 Iude v. 3. Rev. 13. and 2. and 3 ch and 14.12 and 18.4 and 22 16.-19 CHAPTER IIII. Touching the Pastors and other Officers administration VVHether it lye not upon the Pastors and all others that beare office in the church of God to fulfill their Ministerie and to performe al things perteining to their office according to the word of God And not according to the Statutes or Edicts of Princes and States the Canons of Prelates the Constitutions of Synods the pleasure or voyces of the people or any other vvay invented or obtruded upon them by men 1 Cor. 4 1 2. Col. 4 17. Act. 20 17 24 32. vvith 13 24 25. Rom. 12 7 8. 1 Thes 5 12 13 14. 1 Pet. 5 1 4. with Mat. 28 18 19 20. and 6 24. The Epistles to Timothee and Titus Heb. 3 1 2 3. and 13 7 17. Ioh. 15 14 15 16. Gal. 1 8 9 10. Rev. 2 and 3 and 14 4 6 9 12. compared with Lev. 10 1 2 3. Deut. 4 2. 12 32. 33 8 11. 2 Sam. 6 6 7. 2 Chron. 26 16 21. 1 King 22.13 14. Psal 19.7 8 9. and 119. and 132.9.16 Prov. 30 5 6. Esa 8 11 20. and 33.22 and 55 4. Ier. 1 17 18. 19. and 6 13 14 16. and 23 ch Ezech. 2 6 7 8. and 3 chap. Mich. 2 11. and 3 5 8. Rev. 22 18 19. I. Because the Pastors and ministers of the church are by Christ giuen to the church for the vvork of the ministerie and are by their office the household stevvards and dispensers of the mysteries of God And it is required in stewards that a man be found faithful Eph. 4 11 12 13. 1 Cor. 4 1 2. Luk. 12 42 48. and 19.12 26. 1 Tim. 3 15. and 5 17 21. 2 Cor. 5 20. Col. 4 17. II. And Christs commission and charge which he hath straitly giuen to his Ministers is to teach and obserue al things whatsoever he hath cōmanded them neither to adde thereunto nor to diminish therefrom but to keep this his commandement vvithout spot and unrebukeable untill that his glorious appearing To which commandement also he hath annexed a promise of assistance and blessing to such as shal be syncere faithfull herein and a denunciation of judgment and curse upon such as are unfaithfull and disobedient hereunto Mat. 28.20 1 Tim. 6.13.14 Ezec. 2.6.7.9 and 3.10.11.17 c. Mat 25.14 30. Col. 4.17 1 Tim. 5.17 Rev. 2. and 3 ch and 22.18.19 III. The ministers of Christ must therefore euen unto kings princes to Priests and people to high and low of all estates and conditions make knovvne the will of God shevv them their sinnes denounce Gods judgments against them and in all things fulfill and execute all the dueties of their office and functions as there is need and just occasion So far ought they to be from performing their ministerie and dueties of their calling according to the prescription or pleasure of man but onely according to the will and word of God And that so as we ought not to be moved with any afflictions or troubles in this behalf neyther to count our liues deare unto us so as vve may finish our course with joy the ministerie vvhich vve haue received of the Lord Iesus to testifie the Gospell of the grace of God not shunning to declare the whole counsel of God that we may be pure from the blood of all men Ier. 1.17.18.19 Ezech. 3.16 21 Hos 5.1 1 Sam. 15.13 23. 2 Sam. 12.1 14. 1 King 18.17.18 and 21.17 24. 2 Chron. 26.16 20. with Deut. 33.8 11. Mat. 10.16.17.18.28.32 33.37 39. and 14.3.4 and 23.13 39. Act. 9.15.16 and 20.24 28. 1 Tim. 1 3. ◠and 5.1.2.20.21 and 6.13.14.17 2 Tim. 4.1 5. Tit. 2.15 Rev. 2 and 3 ch and 12. 8 11. c. And if all that vvill follovv Christ must cast their account what it will stand them in so to doe must neither loue father nor mother wife nor children brethren nor sisters lands nor goods no nor their ovvne life in this behalf but must be content to leaue and forsake all if they vvill be Christs disciples how much more should the Ministers of Christ be carefull hereof who are to be guides examples to the flock of all godlines pacience and faithfulnes to the end Luk. 14 26 33. 18.18 30. with 1 Tim. 4.12 16. 2 Tim. 2.1.2 3. and 3.10 12. and 4.5.7.16.17.18 1 Pet. 5.1 4. Rev. 2.8 11. IIII. And herein vve haue the examples of the godly ministers and servants of God in all ages who being faithfull to God and performing the dueties of their calling according to his vvord received comfort strength and blessing from the Lord in the midst of all the opposition made against them by any meanes 1 King 22 13 28. 2 Chron. 16 7 10. 24.17 22. and 25 14.15 16. and 26 17 20. Ezra 9. and 10 ch Esa 8 11 20. and 50 4 9. Ier. 15 10-21 and 26 8 24. and 37 6 21. and 38 ch and 39 11 12 14. and 40 1 6. Micah 3 8 12. Zach. 3 ch Act. 4. and 5 and 12 and 16. ch c. 2 Tim. 4 6 7 8 16 17 18. Rev. 2 7 10 13. and 7 7 10 11 12. and 17 14. For vvhich also see the histories of the Martyrs Besides the contrarie examples of such as being not careful or faithful to God in his seruice to minister according to his word haue had heavie judgements come upon them Which also are written for instruction and example to all others Lev. 10 1 2 3 Num. 16 ch 1 Sam. 2 13-36 3 4 ch 2 Sam. 6 6 7. 1 King 13 chap. Jer. 28 and 29 ch Hos 4 6 7 8 9 10. Amos 7 10 17. Mal. 1 6 14. and 2 1 9. Mat. 23 13 36. 2 Cor. 11 13 14 15. 2 Pet. 2 1 2 3
both together in one day VVHether it be meet and right upon one and the same day to haue a solemne Fast together vvith the celebration of the Lords supper Judg. 20 26. Ester 4 16. compared with Mat. 26 26 29. Act. 20 7 11. 1 Cor. 10 16 17 and 11 23 26. 1. Because the nature of them both to wit of a Fast and of the Lords Supper is so very divers differing the one from the other Which may appear by their names besides the nature of the things themselues The one is a Fast the other a Feast In the one we absteyne from meat and drink In the other vve doe eat and drink Which also Christ himself hath cōmanded saying Take ye eat ye drinke ye c. And the one is a signe or solemne testification of sorrow the other of joy Judg. 20 26. Ester 4 16. vvith Mat. 26.26 29. Luke 22.17 20. 1 Cor. 5 6 7 8. Where also see consider that which is vvritten Neh. 8 10 13. 2. The Lords supper succeedeth the Passeover and is answerable unto it At the celebration whereof the Lord required that they should eate and drink in Israel And not that they should fast as in the day of Atonement wherein they were enjoyned to afflict their soules and from euen to euen to celebrate their rest Luc. 22 7 20. 1 Cor. 5 7. and 10 16 17. and 11 23 26. and Exod. 12 3 11. Deut. 16 1 7. 2 Chron. 30 and 35 chap. and Psal 116 13. compared with Lev. 23 5 6 27 32. and with Iudg. 20 26. and Dan. 10 2 3 22. And here note that the Lords supper was celebrated of Christ together with his disciples straightvvay after their eating of the Passeover Which is a point likevvise to be observed in this behalf Matth. 26 17 30. Mar. 14 12 26. Luke 22 7 20. As also that it is now in the Church the Christians feast answerable in some respects to the sundry feasts observed among the Ievves Act. 2 42. and 20 7. 1 Cor. 5 7 8. and 10 16 17 18. and 11 23 26. vvith Mar. 14 22 26. 3. And all things in the church of God should be done decently in order 1 Cor. 14 40. Now what order or decency is there in this that whiles and where a Feast is solemnely observed there should bread and wine in the same assembly be set upon a publike Table all at the same time be enjoyned to take to eat and to drink c. or that solemne Fasts and Feasts should be celebrated and joyned togethef upon one and the same day 4. Here moreover may be observed how they were woont in the primitiue churches to haue loue-feasts vvith the Lords supper as by some Scriptures and other vvriters may appeare 1 Cor. 11 20 34. and Iude epist ver 12. Tertullian Apolog. cap 39. Which then being so may shevv how far this custome practise differeth from that vvhich was used in the churches of old Not to speak hovv some in former times haue made question whether the church might haue any Fasts upon the Lords day at all Into vvhich point I vvill not novv enter neither insist upon things that in extraordinarie cases may be admitted CHAPT XVI Touching Loue-feasts VVHether it be good and lawfull for the churches now to haue use Loue-feasts at times convenient and namely on such dayes vvhen they haue the Lords supper Iude epist ver 12. 1 Cor. 11 20 34. compared vvith Deut. 12 5 6 7. and 16 1 15. Touching vvhich on the one hand obserue these things following 1. That so they practised in the primitiue Churches as may appeare both by some speaches in the Scripture Iude ver 12. 1 Cor. 11 20 34. and by the record of auncient writers Clement Tertullian c. 2. And note in Tertullian how he sheweth that they were kept in his time which vvas about two hundred yeeres after Christ And so long then they had continued from the Apostles times there vvhere Tertullian lived Tertullian Apolog. cap. 39. 3. Now whence this practise first arose I leaue further to be considered Onely for the point in hand this I note that vvhether they did it for the better nourishing continuing of loue peace among themselues or for the more comforting refreshing of the poor by the richer sort together with them or that they had therein respect to the action of Christ who celebrated the Lords supper after the eating of the Passeover Luke 22.7 20. or that they took this custome as they did many other things from the Ievves vvho vvere woont to haue feasts together with their sacrifices specially with their thanks offerings and at their solemne festivities or that they had it from some other like originall it cometh to a like end as touching the matter spoken off Deut. 12 7. and 16 1 15. 1 Sam. 1 4. with Exod. 32 6. Psal 116 12 13 14 with 66 13 14 15. On the other hand may be considered how it is observed and noted †Paraeus in 1 Cor. 11.22 Piscator in 1 Cor. 11.34 c. by divers that the Apostle tooke them away and would not suffer the use of them in the church of Corinth because of abuses that were among them through faction schisme and superfluitie 1 Cor. 11 17 34. Which being compared vvith the other particulars here before mentioned may shew that it is a thing indifferent eyther to keep them or to leaue them as they shal be used or abused and as everie church shall find to be most expedient for them and their estate vvhereas if it were a morall perpetuall ordinance of God the abuse onely should be corrected and the thing it self still continued and all churches continually bound to the observation thereof As we see done in the same place about the Lords supper it self 1 Cor. 11.20 23. c. CHAPT XVII Touching the observation of set Holy dayes besides the Lords day And namely of Easter and Christmas c. VVHether it be lavvful for the church of Christ now in the time of the Gospell to consecrate other set dayes ordinarily to keep them as holy dayes besides the Lords day And Whether it be lawfull to consecrate some certaine dayes yerely to the Nativitie Resurrection and ascension of Christ to the Virgin Marie to the Apostles and all Saints Gal. 4 9 10 11. Col. 2 16 17. 1 King 12 32 33. Jer. 3 16 17. and Exo. 20 8 9 10. with Act. 20 7. 1 Cor. 16 1 2. Rev. 1 10. 1. Seing that Christ himself by his practise and the Apostles both by their practise and vvritings haue commended unto us onely the Lords day vvhich is the first day of the vveek wherein Christ our Lord rose againe from the dead bringing life and immortalitie to light and everlasting righteousnes into the world as being by him renewed for ever In memorial vvhereof we are not enjoyned to set apart yerely other dayes besides the Lords day but
himself both circumcised and baptized Mat. 3 13 15. Luk. 2 21. and 3 21 22. So as in this respect also baptisme is still to be observed and acknovvledged And therefore as it had ben euen in this behalf sinne in Israel Iudah when they vvere in their deepest defections to haue rejected circumcisioÌ„ not to haue used it at all so should it now be sinne in the church of Rome if they should reject baptisme and not keep it Which againe doth plainly evince that it is not a vayn idoll and nothing for then it vvere not sinne but their duetie utterly to cast it avvay and not to keep it at all but that it is the Lords ordinance his baptisme and sacrament which we ought so to esteem acknowledge notwithstanding that both the ministration of it be sinfully corrupted among them and themselues be erroneously perswaded in divers things thereabout 13. And now by these things also may appear what an error it is wheÌ„ they say that it wil not help to distinguish between baptisme in it self considered as Gods ordinance and betvveen the corruptions and idolatrous abuse thereof because the brazen serpent being in it self Gods ordinance at first and a sacramental signe of their redemption by Christ yet when they burnt incense to it made it an Idol vvas therefore destroyed as Nehushtan a peece of brasse Which is as if they should say it vvould not help to put difference between the Sunne in it self considered as Gods creature and between the idolatrous abuse thereof Or between the Bible in it self considered as Gods word and ordinance and between the Idolatrous abuse thereof c. because the brasen serpent being at first Gods ordinance and afterward idolatrously abused vvas destroyed as a peece of brasse Or as if there were no difference between baptisme vvhich is an ordinarie and perpetuall institution of God and the brasen serpent which vvas an extraordinarie and temporarie ordinance of the Lord. Or that baptisme should utterly be rejected as being no better then the commoÌ„ washing of our hands with water like as the brazeÌ„ serpent was destroyed as a peece of brasse after the idolatrous abuse therof How strongly these things savour of Anabaptisme may seduce thereto let al obserue And hitherto of these errors had in this place about the point aforesaid CONTRADICTIONS Thirdly for contradictions mark these particulars 1. When they say there be two sorts of Idols Contradictions some meerely devised by men as Jeroboams calues some perverted by men from holy signes to Idols as the brasen serpent which being made an Idol was destroyed as a peece of brasse and both these kinds are in popish baptisme And therefore they haue renounced that Romish baptisme as an impure Idoll in their abuse c. Whether they meane that they haue renounced it as the calues or as the brasen serpent or as both of them as they say both sorts of Idols and obominations are in it yet they contradict themselues when they say afterward that the work of the Priests baptizing remayneth as did the vvork of the Idolaters circumcising in Israell For this remayned so as it had ben sinne for them to renounce it and to gather their uncircumcision againe and vvith this also they did and might come to the Passeover as circumcised persons vvhereas it was not their sinne but their duetie to renounce all idols and to destroy them and leaue all idolatrie and this also before they came to the Passeover For which see the histories recorded touching the abolition of idolatrie observation of the Passeover both in Hezekias and Iosias time 2 Chron. 29 and 30 34 35 chapt with 2 King 18 3 4. and 23 1 23. Now to renounce and to reteyne are contraries to remayn and to be destroyed are contradictorie the one unto the other Or if they say they speak but of some abuse meane not that they haue renounced the baptisme aforesaid as an impure Idol then besides their shifting noted before to vvhat purpose is it when our question is about the baptisme vvhether it be an Idoll or not to tell us that there be tvvo sorts of â—dols c. and both the sorts are in popish baptisme Esa 44 20. and that therefore they haue reâ—ounced it as an impure Idoll in their abuse c. Yea that the Romish baptisme is †a â—ye in their right hand c. and that the saying of the Apostle is verified in it an Idoll 〈◊〉 nothing in the world 1 Cor. 8 4. For if so it were then in deed it ought to be renounced as a lye and an Idoll and not to remayne as the circumcision â—n Israell did 2. Againe one while they say that in popish baptisme the washing vvith vvater in nomine patris c. is an holy signe turned into an idol as vvas the brazen serpent vvhich in it self vvas Gods ordinance at first and a sacramental signe of redemption by Christ Another vvhile they say that in popish baptisme both the vvater is as the gold and silver of the heathen Idols and the outvvard action or vvork of the Idolaâ—rous priests hands that baptizeth is as the vvorkmanship of the mens hands that made the Idols spoken of Psal 115 4. and as touching the relation of a sacrament it is a vayn idoll and nothing as were the heathen idols whereof the Apostle saith an idol 〈◊〉 nothing in the vvorld 1 Cor. 8 4. Which though for the matter and vvorkmanship it be something yet for the relation unto God or divine grace it is nothing as otherwhere also * Arrovv against Idol p. 13 14. they speak of Idols that they are things of naught because they â—aue nothing of that vvhich fooles think they haue and are therefore nothing to be esteemed seeing an Idol is nothing in the vvorld as the Apostle saith 1 Cor. 8 4. 3. So one vvhile they make as if the baptisme of the church of Rome whereabout our question is were like the calues of Israel heathens Idols neither of vvhich vvere ever ordeyned by God and both of which were utterly to be destroyed another while they make as if it were like Israels circumcision which was Gods ordinance remayning still in their apostasie not at all to be rejected 4. Here they say that the priests vvork vvhich baptizeth doth remaine as did the vvork of the Idolaters circumcising in Israel Yet †Animad p. 84 102. 103. a litle after in the same treatise they mislike in us and except against the comparing of the church of Rome vvith Apostate Israel yea albeit that here themselues compare that churches baptisme vvith the calues of Israel vvith the Ievves brazen serpent yea euen with Israels circumcision Other contradictions that might be observed by conference of their assertions otherwhere I vvill not here insist upon Let these suffice for the present ABVSE OF SCRIPTVRES Fourthly for abuse of the Scriptures here alledged Abuse of Scriptures that
may now also evidently appeare by the errors and other particulars before noted For although there be many devises of men sinfully annexed to baptisme in the church of Rome some wicked opinions erroneously held concerning it among them yet baptisme both ‘ Rom. 6 3. was there as Gods ordinance before these corruptions and errors and so hath ben continued in that church to this day and ought also still to be reteyned the corruptions â—nely and the errors being renounced rejected So then the baptisme â—ere had vvhereabout our question is neither is like Ieroboams calues â—â—oken off 1 King 12 28. nor is an extraordinarie and temporarie signe 1 King 12.28 as was the brazen serpent nor is to be renounced as the brasen serpent was destroyed 2 King 18 4. for idolatrous abuse nor to be esteemed as the common washing of our face vvith vvater as the brasen serpent was accounted called Nehushtan a peece of brasse as is said in 2 Kin. 18 4. Esa 44 20 2. And for the saying of the Prophet Esa 44 20. if the Romish baptisme be as the lye in the right hand there spoken of then should it not onely be a vayne Idol of mans devising and utterly to be rejected of all that haue so received it as there it is ministred but also til it were so renounced vve might say of everie such a one as there the Prophet saith He feedeth of ashes a deceived heart hath turned him aside that he cannot deliver his soule nor say Is there not a lye in my right hand Esa 44 20. The sinfull iniquitie of which Anabaptistrie is alreadie declared before Which also convinceth the abuse of this Scripture and other like allegations of theirs here and othervvhere 3. So when they stick not to affirme that in the Romish baptisme the saying of the Apostle is verified an Idoll is nothing in the vvorld 1 Cor. 8 4. how extreemly again doth he abuse the Scripture 1 Cor. 8 4. And how truly is the Apostles saying verified in themselues that they vvaxe vvorse and vvorse deceiving and being deceived 2 Tim. 3 13. And yet further vvhen vvith this they compare that which is written of the heathens idols Psal 115 4. their Idols are silver and gold Psa 115 4. the vvork of mens hands applying this also to the baptisme aforesaid most ungodly and deceitfully as may appeare by their owne vvords and by the shifts errors and contradictions noted out of them here before And mark how this Scripture is thus compared with the other of 1 Cor. 8 4. to shew by these two joyned together that as an Idol so popish baptisme for the matter and work is something but for the relation unto God for mysticall or spirituall representation signification confirmation sealing obligation or the like it is nothing yea so it is a vayne Idoll and nothing Which hovv like is it to that of †Lib. 2. de Eccles triumph c. cap. 5 tom 1. contr 7. Bellarmine which I noted here a litle before in his Shifts vvhere he alledging this saying of the Apostle We knovv that an Idoll is nothing in the vvorld 1 Cor. 8. saith that here an Idol is sayd to be nothing because that although it be something according to the matter yet it is nothing formally seeing it representeth that vvhich is nothing therfore neyther doth truly represent neyther consequently is in deed Where yet note this difference withall that Bellarmine alledgeth this Scripture to shew if he could that the images had in the church of Rome which are Idols yet are no Idols indeed And he here alledgeth the same Scripture to shevv if he could that the baptisme had in the church of Rome vvhich is not an Idol yet is an Idol nothing in the world this euer touching the relation also which is the mayn thing in the Sacrament as he likewise saith And whereas to haue some colour he aÌ„nexeth that the Apostle when he saith An idol is nothing in the world yet is not contrarie to the Prophet who saith Their Idols are silver and Gold the work of mens hands what maner of reasoning is this but as if now some other would rise up and say Neyther is the Prophet contrarie to himself in the same place when he sayth They that make the Idols are like unto them so is everie one that trustet◠〈◊〉 them Psal 115 8. compared with ver 4 5 6 7. for though the makers of them â—â—e not made of gold and silver as the Idols be and though they haue mouthes eyes eares noses and hands that can speak see heare smell and handle vvhich the Idols can not yet they are notwithstanding spiritually brutish foolish vayne blind and senselesse and so are like the Idols as other Scriptures teach us to understand this saying here Ier. 10 8 14. and 51 17 18. Esa 41 29. and 44 9 20. Hab. 2 18. Zach. 10 2. And what were this to the purpose about the question and matter in hand 4. The other Scriptures here alledged namely Rev. 17 11. 18 8 20 21. Reu. 17 11 18 8 20 21. 2 Thes 2 11 12. â— Thes 2 11 12. although they be true of Antichrist with his adherents apostasie and of the mysticall Babylon and so may fitly be applyed to the man of sinne to the mysterie of Babylon with al that lawles estate and iniquitie there spoken off yet touching the question of Baptisme novv in hand they are vainely alledged and much abused For difference is to be put between Antichrists apostasie and Gods ordinances therein reteyned though corruptly used and mixed with their ovvne inventions 2 Thes 2 3 4. with Ezech. 43 7 8. betvveen the man of sinne and the Temple of God vvherein he sitteth 2 Thes 2 3 4. betvveen the Gentiles the court of the Temple with the holy city giuen them to tread thereon for a time appointed Rev. 11 2. betvveen Babylon the empiring city of Rome vvith the Babylonish estate thereof and the people of God vvhom he calleth and bringeth from thence as he did his people of old out from Babylon of the Chaldeans and Lot out of Sodom Rev. 17 3 4 5 â— 18. and 18 2 4 5 19 20 21 with Esa 48 20. Ier. 50 8 28. and 51 6 7 8 11 45. Zach. 2 6 7. and Gen. 19 12 16. with Rev. 11 8. Antichrist with his apostasie shal be consumed His adherents being strongly deluded to beleeue lyes and not beleeving the trueth but taking pleasure in unrighteousnes shal be damned the Beast shall goe into perdition and Babylon the great city shal be burnt vvith fier and throvven dovvne vvith violence found no more as the holy Apostles and Prophets haue foretold As may be seen in the Scriptures and chapters here alledged 2 Thes 2 3 8 11 12. Rev. 17 11. and 18 2 8 18 20 21. compared with Ier. 50 and 51. Esa 13 and 14 â—1