the righteousness of saith and forgivenes of their sinns in that sinful estate Thus I shewed Gods words not mine own for oracles He asketh if we wil be wiser and more righteous then God himself who accounted them stil to be his people under his covenant and himselfe to be their God and upon this ground called them to repentance c. Answ. All this notwithstanding whiles they continued unrepent and unbeleeving and hardned their necks against the Lord their God c. their circumcisim by Pauls doctrine was made uncircumcision Rom. 2. 25. their sacrifices were an abomination to the Lord Prov. 15. 8. And hee might have seen in the Scriptures that though Israel were divorced from the Lord Ier. 3. 8. and not his people or wife nor he her husband Hos. 1. 9. 2. 2. yet they are in respect of their former state their continuall profession and the future mercie towards them called Gods people still even till Christs time Esai 11. 11. 16. Amos. 9. 14. That he should not urge a phrase as his manner is against the plain doctrines of the Scripture Obj. What wil they say to the circumcision of Judah in their apostasie c. was it also among them none of Gods ordinance but an idol c. Answ. It was Gods ordinance though abused by the unworthy receivers as before is shewed But he from a false church and Babylon flâ—eth to Sion the true Church corrupted which is his perpetuall fallacie If Iudah or any Church in the world had doen with the sacraments as Rome hath doen they had changed them into idols contrary to the 2. commandement But Iudah never did so with circumcision and the Passover he sheweth no word of God to prove it Obj. Have the gates of hell more prevailed against the Christian Church since Christs coming then they did or could against the Church of the Iewes before his coming in the flesh Mat. 16. 18. Answ. This old popish reason hath been often answered by many Writers against the Antichristians and is of no more force for Rome turned to Antichrist then for Ephesus Corinth and other churches turned to Mahomet For what priviledge besides a popish dreame had Rome above Ephesus Should it because it crucified Christ and is therefore cursed above all cities have prerogative above Ephesus wherin was a church in Pauls time which was the ground and pillar of truth 1. Tim. 1. 3. 3. 15. yet is that church long since cut off but Romes church must continue for her good service to Divils and idols Rev. 9. 20. and for worshiping the Beast Rev. 13. He might have seen in Rev. 12. that the woman the Church perisheth not though she be fled into the wildernesse from the presence of the Serpent and synagogue of Antichrist His other repetitions again and again are before answered Obj. The ordinances of God may in any churches become unprofitable to men by their own sinns circumcision may be made uncircumcision to such as break the Law c. Rom. 2. 25. 26. so baptisme now But shall we therefore say that they are not in such churches to such persons the Lords ordinances nor his true signes and sacraments but idols and lying signes c. Was the Lords table in the Church of Corinth a table of Divils or the Lords Supper an idoll or lying signe c. to such as eat it unworthily Was it not the Lords ordinance and true sacrament though sinfully abused by them c. Ans. The Lords ordinances abide alwayes the same and holy in themselves howsoever abused by Christians by Antichristians by Iewes Turks or Pagans to their perdition Neither is there a like degree of abuse in all neither doth every abuse make a thing an idoll but when the honour due to God alone is given to a creature then it is made an idoll and so I have proved is doen in the church of Rome to which proofs he answereth not I instanced the Lords Supper in Rome whereof they have made an abominable idoll worshiping a peece of bread as their maker Mine opposite will never mention or meddle with this but shunneth it as convinced in conscience And from Antichrists church runneth to the Christian Church in Corinth and asketh if the Lords table there were a table of Divils I answer No not then in Corinth but now in Rome they have made it by their idolatrous Masse a table of Divils and as Moses sayd of Israel they sacrificed to Divils not to God Deut. 32. 17. so say I of these Antichristians their sacrifice of the altar is a sacrifice to Divils not to God This he should have disproved if he could have doen it and not to leave the persons and things whereof wee dispute and run to others So the Lords baptisme they have turned into an idol ascribing the gift of grace which onely is Gods to water words and works of men that as the Gentiles turned the truth of God into a lye Rom. 1. these Gentiles also have turned the truth of God and of his sacraments into lyes And as the Lords incense and sacrifices were an abomination to him from the hands of wicked sinners Esai 1. 13. Prov. 15. 8. so the Lords sacraments are an abomination to him from the hands of Antichristians And as hee doth so ought all his people to esteeme of them and not to regard lying words of such as cry nothing but the Temple of the Lord the Temple of the Lord the sacraments and ordinances of the Lord to deceive Gods people and to harden the synners in their wicked works Wheras I distinctly shewed the idolatry committed in Antichrists baptising of his subjects partly by perverting the holy signes as the Israelites did the brasen serpent â— King 1â— 4. partly by inventing signes of his owne as crosses exorcismes c. Mine opposite first †censureth the things I wrote to be notable shifts errours contradictions abuse of scriptures vain distinctions and odious assertions Such grace hath flowed from his tongue and pen. 1. Observe sayth he a needless distinction of idols nothing helping for the question in hand Answ. The distinction is true and needfull to discern the truth of the question against his clamorous reproches as if I called Gods ordinance in it self considered an idoll 2. Jf they mean sayth he that baptisme there had is an idol of both sorts they doe the more increase their errour Answ. I doe so meane yet is there no increase of errour I heare his bold words but no proof 3. They speak of crosses exorcismes c. whereas we speak of the baptisme it selfe Ans. So doe I but of popish baptisme mixed with Christs ordinances and Antichrists together All parts of a thing put together make the whole and it is deceitfull dealing to dazel mens eyes with the whores golden cup and to passe by the abominable ingredients the fornications that are in it when both are joyned together Rev. 17. 4. 4. They speak
Catholik or universall church in the first proposition and the particular church of Rome in the second and so deny the argument why would he then himself obtrude upon us such a deceitfull reason The latter part of his speech I grant but it helpeth him nothing For the synagogue of Antichrist is none of Gods constitutions though every true Christian church is neyther hath he annexed promise of grace to his ordinances abused by the man of syn and his subjects in that malignant church but hath threatned the destruction of the deceivers and deceived 2 Thes. 2. 8. 10. 11. 12. 3. The third reason for the church of Rome consisteth of a division of the world into Christians Iewes Turks and Pagans and of a question if it be asked which of these is the Church of God at this day should we not answer the Christians and among the Christians comprise the churches aforesayd for the reasons before specified Answ. The first part of his answer I yeild unto that Christians now are Gods church The second I deny namely that Antichristians such as the Papists be other heretical and apostate churches are to be comprised in the number save in name onely for in deed and trueth they are not His reasons before specified I have particularly refuted so might here end But further to explaine the trueth I answer that after this general division we must make an other subdivision or els we may be deceived The subdivision is of Christians againe into true and false or into Christians and Antichristians which professe Christ in name deny him in deed And this I learne of the holy Ghost who in the Apostles times divided the Iewes into outward and inward Rom. 2. 28. 29. and counted these latter onely Iewes and such as sayd they were Iewes and were not but did lye he calleth them the Synagogue of Satan Revel 3. 9. Even so he prophesied of a Beast or kingdom which should have two hornes like the Lamb Christ and so be called Christians but should speak as the Dragon work wonders deceive men that dwell on the earth c Revel 13. 11. 13. 14. He also foretold of false teachers among Christians who privily should bring in damnable heresies even denying the Lord that bought them c. 2 Pet. 2. 1. If thus we distinguish not between the true Christ and false Christs between true prophets and false prophets and so between true churches and false we may reteyn the name of Christ and Christian churches and be in deed nothing less And according to mine opposites manner of plea an other might reason thus Of synners in the world some are Angels and some are men If then the question be asked seing Christ came to save synners 1 Tim. 1. 15. which of these are redemed and saved by Christ are the church of God should we not answer men and among men also comprise all peoples upon earth Iewes Turks Pagans c. This is the mould of mine Opposers argument and as colourably as he pleadeth for Antichrists synagogue to be Christs Church so others doe plead for universal redemption of all peoples persons borne into the world from Ioh. 1. 9. Rom. 5. 18. and other like scriptures 4 The fourth reason is from baptisme a visible signe of Gods visible Church among Christians as circumcision was among the Iewes c. I answer the baptisme among Antichristians is in deed like their church Christs in name but not in deed and trueth As for that which he annexeth of our defending and reteyning that visible baptisme received in the church of Rome it foloweth after to be discussed when we come to treat of their baptisme In the mean while let it be observed that as Circumcision was a signe of the Church of old so was sacrificing both then and before Circumcision was instituted and all nations reteyning sacrifice then as well as Antichrist reteyneth baptisme the Lords supper now it wil also folow by like reason that all nations were then Gods churches which argumēt shal be prosecuted hereafter Againe as the foolish woman calleth passengers to her sweet stollen waters and pleasant bread of secresies Prov. 9. 13. 17. so this foolish woman the church of Antichrist by like stales allureth the simple unto her which are no sounder proof that she is Christs true spouse then the true mans purse in the theefs hand wil prove the theef to be a true and honest man 5 The 5 reason is from the defection of Iudah and Israel remayning stil Gods people notwithstanding therfore also the church of Rome in like manner Answ. Of the first part of this reason touching the state of the Israelites we are after to speak in particular but were it granted I deny the consequence it foloweth not the Antichristian synagogue is so also Inst. The consequence sayth he is prooved because these were types of the like state of the Christian churches recorded for our instruction 1 Cor. 10. 6. 11. with Rom. 154. 2 Tim. 3. 16. 17. 2 Pet. 2. 1. Jude v. 5. 11. Rev. 2. 14. 20. 11. 2. c. Answ. I grant that he sayth for the Christian churches but for the Antichristian it is true in part onely The synns of Iudah and Israel are found in Rome so are the synns of Sodome Aegypt Babylon and heathen Rome which by warrant from God were types also of this Antichristian Babylon Rev. 11. 8. and 17. 5. From which I may as truly conclude Sodome Aegypt and Babylon of old were so farr fallen frō God as they were not his churches or peoples and they were types of this church of Antichrist and the things written of them are for our instruction Rom. 15. 4. Iude v. 7. 2. Pet. 2. 5. 6. Therfore this Antichristian synagogue is not Christs true church Further I answer that the types which were in Israel prove not that the things typed are in the same degree of good or evil neyther more nor less as mine opposite would inferr that Antichristians are not now more deep in apostasie then were the Israelites For types and figures agree in some things but not in all Moses Aaron David and all other types of Christ were synners but it were wicked therupon to conclude that Christ himself was a synner Moreover Christs Preisthood was figured in Aaron his sōns yet did not that Levitical Preisthood fully type out his office but in part a more complete figure of him was in Melchisedek as th'Apostle sheweth in Heb. 5. and 7. chapters Accordingly it wil follow that Antichrist is answerable to Israels apostasie in part and yet a more complete figure of him is to be found in the Gentiles And as Christ excelleth in holynes all that were types of him so Antichrist exceedeth in wickednes all the types of him therfore hath many sorts of wicked men to resemble his impietie Rev. 11. 8. And that his consequence followeth not
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
him It is false The Prophet calleth not the citie Jerusalem Sodom or Gomorrhe but the Princes and people figuratively princes of Sodom and people of Gomorrhe The comparison is made of men not of places Likeweise D. Whitakers answering Bellarmine to the same objection sayth Neyther doe wee ever read Jerusalem to be called Sodom or Egypt this agreeth much more truely vnto Rome c. J confess that there in Esa. 1. the people of the Iewes are for their vices compared to Sodom and Gomorrhe as also in Ezek. 16. but yet it was not called Sodom and Gomorrhe spiritually but figuratively wheras this citie is called Sodom and Egypt spiritually that is in a spiritual respect for spiritual lust luxurie blindnes all which are found in the popish church But mine opposite putting no difference between the holy citie Ierusalem ruined and the great citie Babylon Sodom Egypt gloriously edified compareth the phrase of treading the holy citie by the Gentiles Rev. 11. with treading the Lords courts by hypocritical Iewes Esai 1. and sayth it may signify besides a treading down or underfoot a frequent continual conversing in the outward visit le church with their bodies Which if it be granted yet this must be granted also that it is here cast out not to be measured as Gods true church which was not the case of Ierusalem and the Courts in Esaies time And as for the phrase it is such as may mean no frequent continual conversing at all but a violent suppressing of the building thereof For to omitt that he speaketh here of treading down the citie and in Esay of treading down the Courts the Gentiles treading down the earthly Ierusalem Luke 21. 24. meaneth not the frequenting of that place to worship God in Neyther doth the adversaries treading down of the Sanctuarie in Esai 63. 18. or of the Sanctuarie and host that is the temple and people of Ierusalem Dan. 8. 13. or the treading down of the Lords portion Jere. 12. 10. or of his vinyard Esa. 5. 5. signify a frequenting to doe good in appearance as did the Iewes in Esai 1. 11. 12. 13. who came with multitude of sacrifices to honour God and that place of his dwelling Finally as he dutst not deny but the Gentiles in Rev. 11. were also figured out by the heathens of old for he sayth not heathens alone as Antiochus c but synful rebellious Iewes so he should have observed that figures agree not in all things For if I would prove the Antichristians now to be professed heathens and no church because Antiochos and the Babylonians were professed heathens and no church in comparison with the Iewes he would deny the consequence even so his matching them with the true church of God in Iudea because the wicked of that church were figures of them is a very weak conclusion His exposition of making the Temple altar and worshipers to signify the invisible church of Gods elect and the Gentiles with the Court and holy Citie to be the visible church of hypocrites aagreeth neyther with this place nor with Esai 1. For no men can know much lesse measure the invisible church of Gods elect as Iohn here measured the Temple altar and worshipers this belongeth to God alone who knoweth who are his Neyther in Esai 1. were there two distinct churches or places in Ierusalem one wherein the faithful and elect worshiped and another wherin Sodomites and hypocrites trode the Lords courts Besides if so it were as he supposeth what manner of people doth he make the church of Rome which he pleadeth for a cōpany of Sodomites hypocrites cast out unmeasured of God of all good men And how thē are they Gods true church sealed with his covenāt of promise He sayth the daughter of Sion left as a cottage in a vinyard c. Esai 1. 8. was the faithful church of the sealed and elect Who ever heard of such an exposition of those words The daughter of Sion usually signifieth the Common wealth or church of the Iewes as the daughter of Babel Psal. 137. 8. vvas the Common vvealth of Babylon And as Esaie here complaineth of the calamities of the church of Iudea by former warrs for their synns v. 5. 6. 7. 8. 9. so where the Babylonians afterward utterly wasted it Ieremie lamenteth how from the daughter of Sion all her bewty was departed the Lord had covered her with a clowd in his anger c. purposed to destroy her wall her elders sate on the ground her breach was like the sea none could heale her her prophets had not discovered her iniquitie to turne away her captivitie c. all which doe concerne the generall state overthrown by the Babylonian not the state of the faithful and elect onely He setteth down from my former writing against Mr Smyth my judgement touching this scripture Rev. 11. when I wrote as he sayth for the trueth He traduceth me now as a quite other man but how justly the reader may see by the very wordes of mine which he hath set downe For there I sayd the cōmandement to measure the Temple altar and worshipers signified the restoring or repayring of Gods church and people after some destruction and desolation as the like visions shewed to Ezekiel Zacharie after the destruction of Solomons temple doe manifest c. There I applied the Gentiles in Rev. 11. to the Babylonians and other heathens Jer. 12. 7. 20. 4. Esa. 63. 18. Further I shewed but this he setteth not downe that M. S. enought have seen a figure of those Gentiles Rev. 11. set forth by the Psalmist O God the gentiles are come into thine inheritance c. where by Gentiles are not meant the Jsraelites but Babylonians or other heathen persecutors c. and that Antichrists church is called Babylon and Christs Jerusalem c. As M. Io. then well approved of my answer to M. S. so even now he sayth still I did soundly convince him And who then wil not see that M. I. even by his own graunt is likewise soundly convinced For as M. S. fetched the type of these Gentiles from the Israelites so doeth M I. fetch it from the Israelites in Esai 1. and contrary to that sound conviction wil not have it like the restoring of the Temple after the Babylonians had burnt it but like the afflictions of the Iewes whiles their Temple Courts and Citie stood undestroyed Esa. 1. So whether of us two be caried about of every wind and as reeds shaken hither and thither as he intwiteth me I leave it unto the prudent reader to judge As then so still I hold the holy Citie Rev. 11. to be meant of Ierusalem not of Babylon how mine opposite now hath expounded it we have seen As I did then so still I hold those Antichristian Gentiles Rev. 11. to be answerable to the Babylonians and other heathens Psal. 79. Jer.
church estate was dissolved their Temple and holy citie burned when Babylon and Bels temple in it flourished and was garnished with the holy vessels stollen out of Gods temple The Lord had swallowed up all the habitations of Jakob swallowed up Jsrael and all her pallaces destroyed his places of assemblie caused the solemne feasts and Sabbathes to be forgotten in Sion cast off his Altar abhorred his sanctuarie Mount Sion was desolate and the foxes walked upon it But was Babylon which thus abused Gods people and burned his Temple Gods church If not how should the Church of Rome which now is Babylon the mother of harlots and abominations of the earth which is drunken with the blood of the Saincts how should she be Gods church people or Temple 3. Had not that people also polluted the Temple of the Lord and fallen into notorious idolatrie c. for which they were given by the Lord into the hands of the Babylonians and were they not stil the Lords church and people c. Answ. They were some of them as before is shewed And so Christians having polluted Gods temple of Christianitie and fallen into idolatries and heresies were given over of the Lord some into the hands of the Turk as Israel into the hands of Assur some into the hands of the Pope as Iudah into Babel And such Israelites as embraced the religiō of the Assyrians Babylonians ceased to be Gods people actually til they repented others that resisted evil and kept the trueth as Daniel and his brethren were Gods holy people So all in Rome and Turkie that abide in the truth refusing their abominations are Gods holy people the rest that have received Maometisme and Antichristianisme are not Gods people actually albeit many of them are Gods elect and shal so be manifested when they come out from them But mine opposite changeth the state of the question turning it from Babylon it self to Israel Gods people in Babylon and so from the Church of Rome now Babylon to the faithful witnesses of Christ therin of whom none make doubt 4. Js there not difference to be put between the people of God in Babylon and Babylon it self c. Answ. Yes which whiles it is not held unto we are dallied with The controversie is about the church of Rome it self which is Babylon the reasons given are for Gods people open or secret in that Babylon Who seeth not the deceyt For God hath had his people in Rome not onely when it was Antichristian but when it was heathen and multitudes have been killed for Christ therin in both estates This justifieth not but condemneth Rome the murderer of the Saincts Obj. To make this matter yet more plaine observe Zach. 2. 6. 7. Ho ho come forth c. Deliver thyself ô Sion that dwellest with the daughter of Babylon This plainly sheweth that Sion is in Babylon not mount Sion it self c. but the people of God that perteyned to Sion among whom when God set his Temple he sayd withall I wil dwell in the midst of you shewing that the Temple was a token of his presence among them a band of the holy and mutual conjunction that was between God and them whether they were bound to come for to worship God and to bring their sacrifices Answ. In deed this maketh the matter more plaine For 1. here he grāteth the Temple to have been a token of Gods presence among his people but when so I applied it in expounding 2. Thes. 2. he resisted me and would have it there to be the people the church 2. This temple the token of Gods presence and band of his communion with his people God had forsaken For his people synning in it by their idols Ezek. 8. God in wrath sent destroyers upon them Ezek. 9 But before destruction he marked his people on the forehead that cried out for all the abominations Which being doen he slayed to destruction all others not marked both old and yong and began at his sanctuarie Then scattred he coales of fyre over the citie removed his glorie the signe of his presence out of his Temple and from the middest of the citie to signifie his departure from amongst them Then came the king of Babylon Gods servant to execute his wrath and performed the vision in burning both Temple and citie and carying the people thence into Babylon So Moses prophesie was fulfylled Levit. 26. 31. 36. Then both such godly ones as had not been polluted with the abominations in Ierusalem and had been marked of God for his such synners also as by their afflictions were brought to repentance and confessed their iniquitie and the iniquitie of their fathers and had their uncircumcised harts humbled and turned unto him with all their hart and with all their soule he mercifully respected them remembred his covenant towards them The rest perished in their synns being given over in just judgment whiles they were in that dispersion to serve other goods wood and stone though yet by his prophets God warned them not to doe it Ier. 10. So the Lord set the signe of his gracious presence in the Christian church Rev. 4. but they soon defiled it by their idolatries heresies for which they were chastised Rev. 6. Wherfore God in justice ready to bring further plagues marketh and sealeth on the foreheads such as were his Rev. 7. then his judgments came forth in greater measure Rev. 8. by a beast or kingdom whose chief seat should be in Babylon that is Rome he suffered the Saincts to be overcome and gave him power over all kinreds and tongues and nations that such as had not their names written in the book of life should worship him and be damned for ever In which Babylon or Popish church the Lord hath notwithstanding his open witnesses that withstand their abominations unto the death and many moe of his elect whom he calleth out in his time from that whorish church and these are the people of God that perteyn to mount Sion and wil no more justifie the state of the church of Rome at this day then Gods lost sheep of Israel justified Babylon of old Obj. Note here 1. That the people of God pollute his temple become apostates and idolaters and are captived in Babylon Answ. But note withall that they have their temple of God and holy citie consumed with fyre and are caried out of their holy land into an other synfull nation as before is shewed 2. That thus now Sion is in Babylon and consequently the Temple of God so to speak the people of G. the church of G. is in Babylon Ans. So to speak But the speech is unproper and God no where speaketh so The visible Temple was burnt and they had none with them in Babylon but Bels temple none of the Lords The lost sheep the people of God perteyning to mount
a new Temple altar preisthood and signes differing from Christs as in deed he hath doen. And that idolatrous house erected for the worship of the true God not onely the Israelites but the Prophet Amos calleth the house that is the Temple of their god Am. 2. 8. as Paul calleth the house wherin Antichrist sitteth the temple of God 2 Thes. 2. yet this man blameth me for comparing that Temple with Ieroboams idol temples which Israel builded when he forgat his Maker Hos. 8. 14. how justly let men of judgment consider 2. His 2. exception is about Babylon and the Beast that I make them one with the Church of Rome and distinguish not Babylon from Sion This I have before cleared shewing that the church of Rome is the whore of Babylon Rev. 17. and I distinguish it from Sion which he confoundeth with Babylon being himself in that blame which he would impute unto me And to teach that God calleth us out of any civil state or goverment I have formerly proed to be erroneous and seditious contrary to the Apostles Rom. 13. 1 Pet. 2. 3. That Antichrists Apostasie and the church of Rome with him is much worse then Ieroboams and Israels with him I constantly affirme and let the synns of them both be compared and it wil soon appear Did Ieroboam pray unto creatures as the church of Rome doth to innumerable even all Saincts and Angels and some mere fictions Did Ieroboam hold any of those manifold blasphemous heresies now holden in the church of Rome Nay let the very Babylonians of old be taken and I wil undertake to prove that the church of Rome is not behinde them but in respect of the light of the Gospel revealed by Christ much worse 4. I grant that in Pauls time the church of Rome was set in the way of God and soon after fell into apostasie but where he chargeth me to say that the ordinances of God stil reteyned in that church are stollen he wrongeth me For I acknowledge not this church now to be that which was in Pauls time but a counterfeit arisen since a theif partner with Antichrist in robbing the church as the Babylonians robbed the Temple and abusing the ordinances therof to their perdition But then he objecteth Jf the church of Rome should repent c. they should not reteyn the baptisme and other ordinances of God which she hath but must part with them seing they are stollen goods And here he insulteth asking the Anabaptists how they can ever be thankfull ynough to me for thus pleading their cause c. Answ. If the Babylonians should have repented and joyned to the church of God at Ierusalem they there might have had an holy and lawful use of Gods vessels altars c which before they had stollen and abused so may these spirituall Babylonians have at this day if God give them grace to repent joyne unto Sion Here then the Anabaptists wil conne mine opposite but little thank for his gratulation 5. He calleth it my like errour and iniquitie to match baptisme and the other ordinances of God in the church of Rome with the feasts worship and sacrifices of the heathen who were without Christ and without God c. These assertions he sayth are miserable and Anabaptistical Answ. But why then doth he not refute them by the word of truth I could as easily call his assertions miserable and Papisticall but he would take that for no sound conviction And had he but related mine own words in that 85. page of my book the reader might have seen how little cause he had to exclaime â— I spake not generally of the heathens feasts worship and sacrifices as he would intimate to his reader but distinctly of those which had been ordeyned of God differing from other of their own devisings 2. I sayd the heathens kept Gods ordinance as well as Rome with their sacrifice of the Mass. He telleth his reader I match the baptisme c in Rome with the worship and sacrifices of the heathen Is this good dealing so to change my words But sundry such injuries I must beare And why may we think doth he in sted of the Lords supper now turned into a Romish mass put baptisme But because he thinketh that he hath colour to plead for one sacrament more then for an other In handling that point of their baptisme I instanced this other seale our Lords supper and an other ordinance of God Excommunication both which he passeth over yea every where when it cometh in his way he shunneth it throughout his book as in this place He knew well it was as a red hot yron that would burn his fingers But of it we shal speak more when we come to handle their baptisme 3. To his reason I answer the heathens were in deed without Christ and without God Eph. 2. and so are these Romish Antichristians or els the Apostle hath not given us a true rule to discerne Antichrist by that he denyeth both the Father and the Son 1 Joh. 2. 22. The hethens reteyned the knowledge of the true God in some mesure as their writings manifest and worshiped ignorantly the true God whom th'Apostles preached Act. 17. 23. so the Antichristians ignorantly worship the true God whom we preach and beleeve and as ignorantly by stocks and stones and prayers in an unknowen tongue like Parrats as did the heathens of old The hethens reteyned a knowledge of Christ the Redeemer figured in the sacrifices ordeyned of God so the Antichristians reteyn a knowledge of Christ in name and signified in the sacraments but as impiously doe they abuse them by holding they conferr grace ex opere operato by the work doen and other iniquities mixed with them as did the heathens and by beleeving and worshiping a Christ made of bread they surpass the heathens in ignorance and idolatrie Finally had mine opposite read Mr. Bezaes larger annotations on Eph. 2. as he read him on 2 Thes. 2. he might have seen the Antichristians very litle inferiour to the heathens without God even in Mr. Bezaes judgment which yet I suppose he would not have called miserable and Anabaptisticall as he doeth in me Touching the state of Israel in my discourse as he calleth it he confesseth I have many truthes which he also holdeth yet some sleightes errors c also mixed which he instanceth Seing he yeildeth the rest for truthes I referr the reader to the things there written which being observed he may the better judge of our controversie As first that we both agree The covenant between God man was alwayes conditional by the Law if they did his commandments they should live by them if they continued not in all things written in the Law to doe them they were cursed By the Gospel he that beleeveth in the Son of God hath everlasting life and he that obeyeth not the Son shall not see life And all the figurative covenants that
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
sayth the use of gold and silver for idols is forbidden very wel and is not the use of water bread and wine for idols forbidden also The use of gold to make the images of Cherubims was commanded Exod. 25. 18. but if the Gentiles had made themselves golden Cherubims they had been idols and syn to them for God commanded them not So water bread and wine are commanded the Christian church in her sacraments but to the Antichristian church God commandeth not these til they repent turne to Christ then and not before may they use them for holy signes Psalm 50. 16. 17. Prov. 21. 27. 9. 13. 17. 18. In this his tenth errour or exception is also answered which is about the very same thing but that he delyteth in multiplication 11 Touching the relation which is the mayn thing in a sacrament that it should seale up unto them the forgivenes of synns and as they blasphemously say quite take away synns and conferr grace so it is a vaine idol and nothing But the Sacraments in their relation are not onely seals but signes also Gen. 17. 11. Rom. 4. 11. c. Now by their assertion the baptisme aforesayd sheweth nothing at all to the mind and so is a vaine idol and nothing and that which it sheweth to the eye is but as the gold and silver of the heathens idols which if it were true then in deed there should be nothing of Gods ordinance nothing of a true sacrament c. And can they then blame the Anabaptists c. Answ. That there is no true relation in the popish baptisme is sufficiently proved the persons being Antichristians out of the covenant and without promise in that estate That they have the true material things of washing with water in the name of the Father c I have alwayes granted though these materials are abused by them to idolatrie as the Iewes abused their sheep and bullocks to abominable sacrifices That of the gentiles silver and gold is true also touching the matter which is Gods good creature further comparison I made not though he corrupted my words Object Whether think they that the baptisme received in the truest Churches doe seal up to hypocrites the forgivenes of their synns If they think not whether they wil say that the baptisme of those churches hath not the relation which is the mayn thing in a Sacrament Jt is generally held that Simon Magus who was baptised by Philip was an hypocrite and that his baptisme did not seal up unto him the forgivenes of his synns wil they therfore say that the baptisme ministred by the Euangelists had not the relation c Besides that thus the relation of the sacramentes should depend wholly upon man and not upon the Lord or his ordinance at all Answ. To passe over his forme of writing how he asketh questions when he should prove or convince I answer his question is from the matter in hand and so is deceitfull We speak of the outward visible church of Christ and ordinances belonging therto also of the visible Antichristian church and ordinances there abused He leaveth this and runneth to hypocrites which men can not discerne and whom therfore we must leave unto God among other secrets Deut. 29. 29. To reason from the one of thâ—se to the other would bring all confusion for hypocrites are lawfully admitted into the Church as was Iudas Simon Magus and many other if upon this ground open Antichristians idolaters unbeleevers may be admitted also then the church and the world shal be one confused Babel To his question I answer baptisme in true Churches administred as th' Apostles and Euangelists did â—ealeth up to all the forgivenes of their synns unto the judgment of man and they should greatly syn and profane Gods ordinance to baptise any other Simon Magus when he was baptised it is testified that he beleeved Act. 8. 13. so by the ordinance of Christ he was to be baptised Mat. 28. 19. neyther knew they him to be an hypocrite when he was baptised til afterward Thus are we bound by the rule of love to beleeve that all rightly baptised in the Christian church have the seale of forgivenes of synns and are buryed with Christ by baptisme and that by one spirit we are all baptised into one body Rom. 6. 3. 4. 1 Cor. 12. 13. And so mine opposite beleeving the church of Rome to be Christs true church and to have his true baptisme was bound also to beleeve them all to be of one body and one spirit with himself til they manifest to him the contrary which seing they have not doen by all their idolatries heresies impieties it is not to be thought that ever people which wil call themselves Christians could doe it As for us we know the covenant of Christ is not with Antichrist or his whoreish church though therin God hath many elect but we know that his covenant is with the true Christian church and all the members of it although therin be many hypocrites and reprobates both which are manifested in time by their fruits We walk by the rules reveiled to us of God secret things are not for us to judge of until they be manifested Where he concludeth that thus the relation of the sacraments should depend wholly upon man and not upon the Lord at all it is a calumniation without all colour of proof The relation is by mutual consent the Lord offring his son Christ for salvation to all repentant beleeving synners we by grace having obteyned faith doe therby apprehend Christ for our saviour as in the word so in the sacraments His next demaund about our selves and our baptisme had in Rome is a thing againe and agayn answered without running into Anabaptistrie whither he would so sayn drive us 12. These men erre not a litle when they say that popish baptisme hath not the relation of a sacrament to them but is a vaine idol and nothing because they say of it that it quite taketh away synns Shall mens erroneous sayings and opinions make a nullity of Gods ordinances signes and seales Can not God be true though they be lyars c. Answ. Here is an other repetition of that which he forealleged in his 6. reason or errour which I there refuted Mens erroneous sayings opinions and doings doe disanull to themselves all Gods promises signes and seals which are onely conditionall if men repent beleeve and obey which grace God giveth to all that are Christs And if men beleeve not nor obey and so be damned their damnation impeacheth not Gods truth at all but confirmeth it for he hath sayd of such that they shal be damned Mar. 16. 16. Joh. 3. 36. Obj. Besides the relation in a sacrament there is also to be regarded the commandment of God who hath appointed it to be observed in the church As Christ who was without syn c yet in obedience to the Law was circumcised and baptised c. Therfore it
A REPLY TO A PRETENDED CHRISTIAN PLEA FOR THE ANTICHISTIAN CHVRCH OF ROME published by Mr. Francis Iohnson ao. 1617. Wherin the weakness of the sayd Plea is manifested and arguments alleaged for the Church of Rome and Baptisme therein are refuted By Henry Ainsworth Anno 1618. We would have healed Babylon but she is not healed forsake her and let us goe every one into his owne countrie for her judgment reacheth unto heaven and is lifted up even to the skies Ier. 51. 9. Printed in the yere 1620. The Preface TWo things good Reader have been heretofore controverted between Mr. Iohnson and mee the one concerning the Power of the Christian church which he would have installed in the Ministerie thereof the other concerning the Antichristian church of Rome with the ministerie and baptisme thereof which he hath pleaded to be true though corrupted I have proved to be false and deceytfull These things have passed publikly through mine Opposites occasion in Mr Richard Cliftons Advertisement and my Animadversion therto The former of these two points Mr. Iohnson hath left vnanswered so the prudent may judge of the strife by that which we both have sayd the latter he hath sought to mainteyne by a colourable Plea for the Romane church cheifly underpropped by two reasons 1. because Antichrist should sit in the Temple of God 2. and because Apostate Israel the figure of this Antichristian church was the church of God as he pretendeth These with his other like reasons I have laboured to refell in this treatise folowing His order of handling them I have altered beginning with the Church of Rome then with the Baptisme of that church for so I judge the trueth of the controversie wil soonest appeare His often longsome repetitions I seek to abridge as being fruitlesse wearisome to the Readers his bold and bitter taunts I passe over being not willing to answer any man and least of all the dead to such things As also his marching us among the Anabaptists for our more disgrace his dissembling of his own former judgment and accord with us in the things now controverted imputing them to us and others when himself hath formerly spoken and written for the things which he now would pull down but hath not taken away his owne grounds Onely wheras in his preface he intimateth sundry manifest untruthes published in the Animadversion but nameth none I signifie in a good conscience that to my knowledge â— published not any one untrueth but rather spared him then pressed things in extremitie That which I suppose he aimeth at I set downe from the report of honest faithfull witnesses of whome some are now at rest in the Lord who would not as I am perswaded willingly have related any thing but the trueth Finally as in all other my labours so in these controversies following I indevour to find out manifest the way and wil of God by the light of his word to the glorie of his name and comfort of those that love the trueth in sinceritie A REPLY TO A PRETENDED Christian Plea for the Antichristian Church of Rome WEe are taught of God that they which forsake the Law praise the wicked but such as keep the Law will contend with them Wherfore though my desire hath been to leave off contention with all men to labour to build up Sion in peace yet being provoked by name my writings against the Man of syn that Son of perdition being publickly traduced I held it my dutie to mainteyne the warre which I began to wage against the Beast whom The Lord will consume with the spirit of his mouth and will abolish with the brightnes of his coming The state of this controversie is whether notwithstanding the infinite idolatries and other abominations now of a long time with strong hand practised by the church of Rome it be to be reputed the true church of Christ and the Sacraments especially Baptisme to be esteemed the true signes and seals of the covenant of grace from God to them in their present estate I deny it mine opposite hath colourably pleaded for it inveighed much against me in his last book called A Christian Plea ao. 1617. Wherin though in many things he deserved sharp blame yet having ended his life with his work and not being now to answer for himself or make use of that which is written I will omitt the just reproofs which might through Gods mercie have been a benefit unto him and will address my self to remove the stumbling blocks out of others way and to cleare the trueth which is darkned with the cloud of error The Lord which hath taken this counsel against Babylon that the least of the flock shal draw them out and that he will surely make their habitation desolate with them inable me with his grace to â—ight the good fight of â—aith and to declare in Sion the vengeance of the LORD our God the vengeance of his Temple Of the church of â—ome BEcause the true Church is that people to whom perteyneth the adoption of sonns and the glorie and the covenants the giving of the Law and the service of God and the promises it is requisite that we first haÌ„dle the state of Antichrists church so shall we the better discerne of the ministerie seales of the covenant and other ordinances of God which the man of syn abuseth whether they be true or false unto them in that their synfull abuse In my former answer I layd downe these grounds The Antichristian synagogue is by the Holy Ghost called a Beast Rev. 13. 11. which signifieth a Kingdome Dan. 7. 23. it is named also a great Citie Rev. 11. 8. which noteth the largenes of tha tpolitie kingdome It cometh up out of the earth Rev. 13. 11. as being of this world which Christs kingdome that cometh downe from heaveÌ„ Rev. 21. 2. is not and therefore is called a man of syn 2 Thes. 2. 3. and a great whore Rev. 17. 1. whose head is Abaddon or Apollyon Revel 9. 11. the Destroyer of others and himself the son of perdition 2 Thes. 2. 3. and they that follow him are the children of damnation 2 Thes. 2. 12. This wicked generation warreth against the Lamb Christ and against the Saincts Rev. 17. 14. 6. and 13. 7. blasphemeth Gods name and Tabernacle and them that dwel in heaven Rev. 13. 6. that is the true church whose conversation is heavenly Phil. 3. 20. Yet doe they all this mischief under shew of Christian religion and therefore this Beast hath hornes like the Lamb Christ Rev. 13. 11. this whore is arayed with purple scarlet guilded with gold precious stones and pearles Rev. 17. 4. as if she were the Queen and spouse of Christ Psal. 45. 9. 13. Ezek. 16. â—0 13. Song 7. 5. she hath Peace-offrings and Vowes Prov. 7. 14. as if she were devout in Gods service Psal. 66. 13. bread and waters Prov. 9. 16. 17. as ready
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
can be transformed as the ministers of righteousnes 2 Cor. 11. 14. 15. is it such a marvel that he should transforme his temple and church into the Temple of God and church of Christ and yet as he is a Divil stil notwithstanding his transformation so his Temple coÌ„tinueth stil the Temple of the Divil and church of Antichrist how ever they are disguised with other names and habits And to help a litle to the discerning of both these opposite mysteries of pietie and impietie wee are to know that Christs Kingdome beginneth in the kingdome of Satan and is perfected in the Kingdome of God and Antichrists kingdome beginneth in the kingdome of God and is perfected in the kingdome of Satan For the god of this world having blinded the eyes of infidels who are dead in synns and walk according to the prince of the power of the aier Christ by his Ministers sent into the world and by his word of trueth the gospel causeth light to arise unto them openeth their eyes and turneth them from darknes to light and from the power of Satan vnto God that they may receive forgivenes of synns and inheritance among them which are sanctified by faith that is in him and thus God delivereth them from the power of darknes and translateth them into the kingdome of his beloved son Then cometh Satan by Antichrists which are his ministers privily crept into the church and by the word of lying which is Antichrists gospel he darkneth the mindes of them that have not received the love of the trueth and turneth them back againe from God and by damnable heresies privily brought in draweth them even to deny the Lord that bought them and so bring upon themselves swift destruction Then doe they goe out from the church blaspheme the way of trueth and togither with the Beast doe warr against Christ whom yet in name and pretense they would seem to honour and serve so accomplishing the mysterie of their iniquitie unto assured damnation if they turne not againe unto God This thing not being observed how Christ beginneth in the world and draweth men out of it into his church and Antichrist beginneth in the church draweth men out of it into the world againe as the Dragons taile draweth the starrs of heaven â—â—fteth them to the earth Rev. 12. 4. mine opposite thought it absurditie and contradiction in me for writing thus When th Apostle therfore telleth us that Antichrist sitteth as God in the Temple of God it is to be vnderstood first of their invading and destroying of Gods church and people as the heathens of old dealt with Jerusalem and dwellers therin secondly of their owne vayne ostentation whiles they will have it called the Christian catholik church and th Pope the head of the same Vpon this he thus inveigheth What have we here Doth himself now by the Temple of God vnderstand Gods church and people yea such as was answerable to Ierusalem and the dwellers therin of old why then hath he so eagerly oppugned us hereabout c. Answ. I oppugne the present church of Rome which Antichrist destroyeth not but buildeth and adorneth as an alluring harlot the Christian church which was in Rome of old that hath he invaded and destroyed long since for they then were Saints such as he hateth these now are worshipers of him and of idols Divils and are an habitation of Divils So there is as much difference between the church of Rome now and the church then as between the Bishop of Rome now the Bishops then they were Christs ministers this now is Antichrist as mine opposite himself confesseth And what cause hath he to insult as if he had got the victorie Let wise men judge But he proceedeth Obj. Where can he shew in the scriptures that sitting is put for invading or destroying c. Otherwhere stil he teatheth that by sitting is meant abiding continuing dwelling c. What if I cannot prove that sitting is put for invading or destroying if I prove my assertion by other words of the text shall it not suffice The words Eiston Naon into the Temple may imply by a figure his invading and the person that invadeth being an enemy a theef a wolf implyeth his destroying for our Saviour sayth The theef cometh not but for to steale and to kill and to destroy 1 Joh. 10. 10. The scripture often wanteth words easy to be understood so here Paul sayth of Antichrist that he having entred into the Temple of God sitteth as God And if they regard not my exposition they shall have his on whom they so much rely Mr. Iunius I mean who so explaineth it saying The testimonie of signe is this that Invading the temple of God he shal sit as God Jun. Animad vers in Bellarm. Controv. 3. l. 3. c. 14. not 18. But what if I confirme it by the word sitting which he thought so unlikely In Esai 14. 13. the Prophet upbraideth the king of Babylon thus Thou hast sayd in thine hart J wil ascend into heaven c. J wil sit also in the mount of the congregation in the sides of the North meaning mount Sion where Gods temple was But this is meant of Nebuchadnezars invading of Ierusalem to spoile the same as the historie sheweth 2 King 25. and in him Antichrists tyrannie against the church was lively figured As for sitting to mean continuing though it doth so often times yet not alwayes Christ sate upon the mount of Olives Mat. 24. 3. the disciples sate in the house Act. 2. 2. yet dwelt they not or continued long there And when the Babylonian invaded mount Sion to sit there he continued not there but having spoiled the citie burned the Temple and captived the people he returned into Babylon 2 King 25. so Antichrist spoiling Christian churches returneth to his whore of Babylon his proper habitation which he wickedly boasteth to be the Sion Temple and church of God Wheras mine opposite expounded the Temple of God to be the church and shewed not whether he meant a church particular or general and catholik I sayd for a particular church it wil not agree with the prophesies of Antichrist whose citie or church is so great as peoples kinreds tongues nations doe dwell in the streets therof Rev. 11. 8. 9. He gainsayeth me thus First Still he calls that Antichrists church which th' Apostle calleth the Temple of God Answ. It is his own interpretation that the Temple meaneth the church and that he that sitteth in it is Antichrist and sitting he wil have to be continuing and why may not I call that church wherin Antichrist sitteth continually as God Antichrists church yea though it were indeed Gods church as he supposeth Seing the citie wherin Christ did but dwell was called his owne citie Mat. 9. 1. And that which God sayth in my house and in my kingdom 1 Chron.
syn there also spoken of mine opposer in the second proposition of his argument fore-set downe sayth But the Pope of Rome with his hierarchie is by their own graunt the man of syn of whom the Apostle here speaketh Other proof of this position he giveth none but sayth I grant it which in his understanding I have not granted For he so divideth the Pope and hierarchie which are Bishops Priests and Deacons from the church of Rome as he maketh the one Antichrist and Man of syn the other Christians and men of grace which how it can be when both parties are of one and the same faith worship religion it passeth my slender capacitie For if the Bishops priests and deacons have one faith religion with the people as it is knowen they have and the people have the true Christian faith and religion though corrupted yet so as they are still under the covenant of grace and sealed of God therin by baptisme how should not the same faith give life to the priests or hierarchie as it doeth to the people And then though the hierarchie be Antichrist the Man of syn the son of perdition who opposeth and exalteth himself above all that is called God or that is worshiped 2 Thes. 2. 3. yet they shall also be true Christians men of God and children of salvation Now to prove it to be my graunt he sendeth his reader to 30. pages of my book at once that if he myss it in one he may suppose it is in an other for not one man of many wil read over so many leaves for such a purpose onely Well howsoever I wil not make nice to call the Pope and his hierarchie the Man of syn yea or the Pope alone the man of syn because he is the head of that sinfull corporation and the highest exalted for almightynes holynes yet doe I not exclude the people from this body and give it to the Pope and hierarchie onely as mine opposite would intimate Nay the reader shall finde there the contrary most expressly for in pag. 76. I wrote thus The Antichristian synagogue is by the holy Ghost called a Beast Rev. 13. 11. which signifieth a kingdome Dan. 7. 23. it is named also a great citie Rev. 11. 8. which noteth the largenes of that politie and kingdom Jt cometh up out of the earth Rev. 13. 11. as being of this world which Christs kingdom that cometh down from heaven Rev. 21. 2. is not and therfore it is called a Man of syn 2 Thes. 2. 3. and a great whore Rev. 17. 1. whose head is Abaddon or a Apollyon Rev. 9. 11. the destroyer of others and himself the son of perdition 2 Thes. 2. 3. and they that folow him are the children of damnation 2 Thes. 2. 12. Againe in pag. 83. I doe not onely shew mine but mine opposers owne judgment heretofore saying She speaking of the church of Rome being in this forlorne estate she is but a lump of syn a man of syn 2 Thes 2. 3. a child of perdition The Beast is not one person but a kingdom Rev. 13. 11. Dan. 7. 23. and Mr. Iohnson himself hath acknowledged more then once that the man of syn is the false church and religion of Antichrist compared to the body of a man and consisting of all the partes togither Treat of the Minist against Mr. Hilders p. 7. Apolog. p. 109. How faithfully now myne opposite hath dealt with me to make it seem my graunt that the Pope and hierarchie apart from the church of Rome is the Man of syn all may see As for his own former confession he passeth it over without approving or disproving what himself hath written This point is of weight to give light to our controversie for if the whole church Pope priests and people be altogither a man of syn son of perdition then can not any of sound judgment think they are a true Christian church or under the covenant of Gods grace To shew this therfore first the scriptures sundry times speaketh of a whole state or company both governours and people as of one person man woman or child as in Hos 1. 4. 6. 9. the three children Iezreel Lo-ruhamah and Lo-ammi signified the three estates of the congregation of Israel then shortly to follow So in Rev. 12. 1. a woman signifieth the church of Christ in Rev. 17. an other woman signifieth the church of Antichrist even as in Prov. 9. 1. 13. the same churches are set forth like two women Wisdom and the Foolish woman In Rev. 12. 5. the Man child which the woman brought forth meaneth a company of valiant Christians as further appeareth by comparing Esai 66. 7. 8. where the Woman that travelleth is called Sion and the man child in vers 7. are called Sions children in vers 8. Secondly as Christ and Antichrist have their several churches so these ech of them are called a man as in Ephes. 2. 15. Christ is there sayd to make in himself of twaine that is of two peoples Iewes and Gentiles one new man where the whole church togither with Christ their head is called a new man Accordingly Antichrist the Pope togither with his whole church is called the man of syn And as in the new man the true Christian church Christ the head hath in all things the preheminence so in the man of syn the Antichristian church the Pope Christs pretended vicar hath in all things the preeminence exalted for power pretended holynes As the new man the Christian church is to be esteemed in the state of salvation though some secret hypocrites and reprobates closely creep in among them here on earth so the man of syn the Antichristian church is to be estemed in the state of damnation though some of Gods elect and hidden ones are in the same Rev. 18. 4. And this man of syn the Pope and his church sitteth in the Temple of God the profession of Christ whom the Temple chiefly figured and of Christian religion and worship even as this beast or kingdome hath two hornes like the Lamb Christ Rev. 13. 11. that so under the shew of Christianitie after the effectual working of Satan with all power and signes and lying wonders 2 Thes. 2. 9. Rev. 13. 13. 14. he may deceive them that dwell on the earth and draw them into the lake of fyre Thus much of the Man of syn sitting in the Temple of God 2 Thes. 2. Other scriptures he alleageth to confirme his cause as Manasses defiling Gods house 2 King 21. the Chaldeans defiling the Temple Psalm 79. the king of Babylons sitting on the mount of the congregation Esai 14. The prophets visions of the Temple polluted Ezek 8. And the prophesie of Antiochus Dan. 11. In all which places I acknowledge the true Temple of God to be understood But his error in applying this to his purpose I have before manifested For that Temple was not the people but an outward ordinance of God
20. 4. Esai 63. 18. he now wil have them answerable to the Iewes I then blamed and stil doe that men should make Gods holy courts citie and people to be figures of Antichristians of their church and worship But mine opposite to make his words seem to hang togither sayth that now J teach that the Temple of God spoken of 2 Thes. 2. 4. is Antichrists Temple church bodie c. Be it so yet of that scripture there was no controversie betwen M. S. and me and as the house of the Lord God of Jsrael in Ezr. 1. 8. is meant of his true ten ple but the house of their God in Amos 2. 8. and in Hos. 9 8. is meant of an idolatrous Temple so by the Temple of God in Rev. 11. 1. may be understood his true Temple and yet the Temple of God in 2 Thes. 2. may be understood of the Temple of Antichrist And this I sayd upon mine opposites interpretatioÌ„ which wil have the Temple in 2 Thes. 2. to mean the people or church of Rome which are in deed the Gentiles in Rev. 11. the Sodomites Babylonians Egyptians that tread down the Lords holy citie and have built a new Babel For otherweise if he did understand Antichrists sitting in the Temple of God to be his treading down of his Temple as here he treadeth down the holy Citie having ruined and burnt it and keeps it from being reedified as the Babylonians did during their reigne I would not have contended with him about it But then his applying of it to the church of Rome which the Pope hath builded honoured garnished as a most gorgeous harlot would be altogither unfit and agree no better then Babylon did with Sion But of that place 2 Thes. 2. we have spoken at large before Wheras heretofore he pleaded that Antichrist doth not wholly take away the church of God and every trueth and ordinance of the Lord and I answered Neyther did the Deviltake away every trueth and ordinance of God from among the heathens but they reteyned many rites of Gods worship received from their fathers c. First he blameth me as shifting c. for not saying the Divil took not wholly away the church of God from among the heathens I answer if by church he understand the order and constitution of the church the heathens strayed not furder from it then Antichrist hath by his counterfei catholik church and whosoever wil bring them to the trial it wil soon appeare Or if he understand by Church Gods people as he hath now his people in this Romish Babylon Rev. 18. I also say that the Divil took not away the church wholly from the heathens for God had many elect among them whom by means he called from heathenish idols to the true faith of whom there are many instances of sundry persons in the scriptures and I doubt not but there were many moe whose names are written in the book of life The dispersion of Israel among the nations might bring many heathens to the faith as we have an instance in Esth. 8. 17. To that which I sayd that the Divil did not take away wholly every truth and ordinance of God from among the heathen he answereth it is nothing to the purpose seing they are not the church and people of God under his covenant neyther doe so injoy any of them Answ. First I spake of the heathens of old whiles sacrificing was Gods ordinance as the examples that I alleaged shew He answereth of the heathens now whose state is much worse by refusing or falling from the Gospel Secondly his answer is true also of the Antichristian heathens Rev. â—1 2. if it be applied unto them for they are not Gods church and people under his covenant neyther doe they so injoy any of them but they are in the bondage and covenant of Antichrist as before is proved So my answer was to purpose his reply is but the begging of the question Object Take an instance sayth he in one of the particulars which he mentioned where he sayd that the heathens reteyn baptismes or washings among them yet when any of them leave that estate and come to the faith and church of Christ they are to be baptised into the Lords name c. but so may not be doen with those that have received baptisme in the church of Rome or any other apostate churches when they leave such estate c. Answ. First he wresteth my words spoken of the heathens of old which reteyned baptismes or washings whiles they were Gods ordinances and applieth them to their washings now when they are none of Gods ordinances I sayd the ordinances of God reteyned in other nations besides Israel as Altars sacrifices c and alleaged authors before Christs coming in the flesh he setteth down these as my words the heathens reteine c. Had I thus altered the case I should have been charged with shifting and that justly But I acknowledge not tho legal washings sacrifices altars c. of Gentiles or Iewes to be God's ordinances now as they were before Christs death That which he sayth of baptisme not to be repeated I grant and so must he have doen for circumcision among the heathens such as reteyned it for a divine ordinance as they did their sacrifices I instanced the Colchians Egyptians Ethiopians and the Samaritans which latter Mr. Iohnson acknowledged to have still used circumcision and yet were not Gods true Church But this he passed over and answereth not Now he would bring in the heathenish washings at this day which is a plaine tergiversation But of Baptisme we shall speak more hereafter Of Revel 18. 4. TO prove the church of Rome at this day Gods true church he alleadged Rev. 18. 4 Goe out of her my people c. I answered These very words are taken from Jer. 51. 45. My people goe out of the midst of her where by My people the Church of Babylon is not meant but the Israelites Gods lost sheep scattred there upon the mountaines and hills whom first the King of Ashshur had devoured and lastly Nebuchadnerar King of Babel had broken their bones having burned Jerusalem and the temple with fyre c. These Israelites figuring Gods elect are called out of Babylon which God would utterly destroy c. So from Antichrists church which is Babylon Sodom Egypt are Gods elect called out an evident proof that she is none of Gods church whatsoever she pretendeth c. His replies are questions Very well sayth he But are not those words My people the words of the covenant as J sayd Answ. They are but not of any covenant with Babylon and consequently not with the church of Rome which is Babylon at this day Rev. 17. 5. 2. And were not that people now in Babylon the church and people of God under his covenant Answ. They were Gods people and his lost sheep there but their Common wealth
Sion as whileere he sayd were in Babylon And for his figurative applying of the Temple here to the people or church it is amyss it should be applyed to God himself For so the Lord sayth by the Prophet though I have scattred them among the countries yet wil J be to them as a little Sanctuarie in the countries where they shal come Ezek. 11. 16. So the Lord not the people was the Sanctuarie or temple in Babylon 3. Stil they are acknowledged of God to be Sion his people c though in Babylon Answ. So I alwayes and stil acknowledge God to have his people in Babylon the church of Rome But it should be proved if it were possible that Babylon is Sion or the church of Rome to be the church of God 4. The Lord calleth them from thence by diverse prophets c. 5. Being so called they did not all come togither at once c. Answ. These things are true and so for the Lords calling of his people out of Babylon now But it is not yet concluded not ever wil be soundly that the Babylonians are Gods people except the elect which belong to mount Sion though-actually in Babylon Obj. There wil be of Gods people yet called from thence even then when this Babylon the citie of Rome shal be burnt with fyre and cast down never to rise any more Rev. 18. 4. 8. c. Answ. This conclusion is partly true and partly implieth error It is true that there shal be of Gods people called out of Babylon til she be utterly cast down But the errour implied is that he maketh Babylon the citie not the church of Rome and seemeth also to restreyn it to the citie properly and to the burning of the material citie and houses therof Wheras this Babylon is the great Whore who though her cheif â—ear is in Rome yet her ecclestaâ—â—ical jurisdiction reacheth over peoples and kinreds and tongues and nations And when the tenth part of that citie fell it is not meant of the tenth part of the houses in Rome but of people in that catholik church And when God calleth his people out of Babylon it is not meant out of Rome onely or Italic but Spaine also and all other places where Poperie reigneth Neyther is it meant in regard of civil politie as if the subjects in Italie Spaine and other lands might not remaine in those comon wealthes still but they are called out from the heresies idolatries and extravagant jurisdiction of the Romish church So the civil bondage of the Iewes in the old Babylon typed the spiritual bondage of Gods people in this new Babylon the church of Rome and out of it are men called not out of the civil state or material place For who will deny but Christian churches may dwel in Spaine Italie yea and Rome it self if the magistrates wil suffer them and yet not disobey this precept Come out of her my people It is a doctrine of grace and necessarie unto salvation to come out of the church estate of this Romish Babylon but to understand it of the CoÌ„mon wealths estate and to call men out of it were a doctrine of rebellion contrarie to Rom. 13. 1. 1. Pet. 2. 13. 14. Wheras I concluded Gods covenant of grace is not therefore with her at all for she is appointed to damnation 2 Thes. 2. 8. 12. Rev. 18. 8. 21. but the elect that obey Gods voice calling them out of her them hee will receive into covenant he will be a father unto them and they shal be his sonns daughters as he hath promised 2. Cor. 6. 17. 18. He replyeth As if they were not already under the covenant of God being his people or as if they could be the Lords people and yet not be under his covenant The Jewes knew better when they were in Babylon and therevpon prayed as in Esai 63. 17. 18. 19. 64. 7. 8. 9. Returne to the tribes of thine inheritance c we are thine c. O Lord thou art our father c. Answ. The people of God in Rome being his elect are under his covenant in regard of his electioÌ„ which was before the world began but until they be called come out they appear not unto men to be under the visible covenant of Gods church whereof Paul speaketh in the place alleaged 2 Cor. 6. That the godly Iewes in Babylon figured Gods elect I before shewed from Rom. 11. 4. 5. 7. and mine opposite gainsayeth it not That God calleth the elect his people even before they know or obey his voice was shewed him also heretofore when God sayd to Paul of heathenish Corinth J have much people in this citie Act. 18. 10. yet Paul knew not who they were till after they beleeved by his preaching So Christ sayd Other sheep J have which are not of this fold Ioh. 10. 16. speaking of the elect gentiles whiles yet they were not sheep actually before men but wild beasts of the wood His comparison from Esai 63. if it be referred to the Martyrs which the church of Rome hath imprisoned killed banished for the trueth is fit and I acknowledge them visibly under Gods covenant But referred to them that are one with the church of Rome in her faith and religion it is very unfitt For those people of God in Babylon were in civil bondage but in freedome of spirit and not servants to syn such were Daniel Ananias and other saints But these of the Romish church religion are in spiritual bondage to Antichrist and so partakers of his synns and in state of death by mans judgement till they obey their calling and come forth though God knoweth them before to be his people by election of grace By this which hath been sayd the wise may discerne what weight there is in Rev. 18. to prove Babylon the present church of Rome to be the church of God because out of her God calleth his people And let all men take notice of the mayn ground of his errour that he would have Babylon now to be the civil state or material citie when in deed it is the ecclesiastical or church For God calleth not peoples out of their civil states it is a doctrine of rebellion so to interpret it and contrary to Rom. 13 but from their synfull ecclesiastical estate All civil states though governed by Popish yea or heathenish magistrates are sanctified to Gods people Act. 25. 10. 11. Rom. 13. 1. 2. c. 1 Pet. 2. 13. 14. 17. they may lawfully continew under them have the use and benefit of them they are all of God and none of them from the bottomless pit or of the Divil as is the Beast the Empire of Antichrist Rev. 17. 8. from which God calleth all his people Of comparing the church of Rome with Israel MIne opposite laboured to strengthen his former reason froÌ„ Rev. 18. by saying And so Jsrael is often called the Lords people in the
made an Idol of Iachin 2 Chron. 3. 17. they should have repented of their idolatry but let the pillar stand And it is the great syn of the papists that they keep their Masse and their popish Christening and doe not put them away as they are idols and restore them to their ancient truth as they were Christs ordinances Obj. When Israel fell into defiction the Prophets that blamed their idolatries did then also reprove them for not observing religiously such of the ordinances of God as were still remaining among them Amos. 8. 5. with 2. 8. 11. 12. 5. 4. 5. Ier. 17. 21. 27. with 2. 20. 28. 7. c. Ezek. 20. 7. with v. 12. 13. So far were they from accounting Gods ordinances reteyned in apostasie to be idols and detestable things c. Answ. So we blame the papists and all hereticks for not observing religiously Gods ordinances whether reteyned among them or omitted by them Yet were not the prophets so farr from counting Gods ordinances abused by them detestable things as he would pretend Jncense was Gods ordinance yet in Esa. 1. 13. he sayth Incense is an abomination unto me Sacrifices were Gods ordinances yet in Esa. 66. 3. he sayth Hee that killeth an Oxe is as if hee slew a man hee that sacrificeth a Lamb as if he cut off a doggs neck hee that offreth an oblation as if he offred Swines blood he that burneth incense as if he blessed an Jdol For these and the like reprehensions the prophets were counted blasphemers and persecuted and killed by the Iewes yet were there not halfe so many corruptions in their sacrifices as are in baptisme and the Lords Supper now among the Antichristians though mine opposite counteth me a blasphemer for speaking of them but as they are And what would he say to the Passover and all the sacrifices that apostate Israel offred were they not detestable things through their abuse When for offring them as they did they were by Gods law to be cut off as murderers and sacrificers to Divels Lev. 17. 3. 4. 7. Deut. 32. 17. compared with 1. King 12. 28 33. 2. Chron. 11. 15. 13. 9. 15. 3. And was that Passover now a true sacrament and signe of Christ unto them and seale of the forgivenesse of their syns If not then neither was their circumcision for Gods people have not one sacrament true and another false unto them in the same synfull estate 4. Baptisme sayth he in the defection of Christian Churches is as circumcision was in the Apostasie of Jsrael But circumcision in that estate was not an idol or lying signe c. but the Lords ordinance a true signe had before their defection and still continuedin their apostasie as hath also come to pass in the Christian Church concerning baptisme Gen. 17. 7. 14. and Lev. 12. 2. 3. with 2. King 13. 23. 2. Chron. 30. Ier. 9. 26. Ezek. 23. 32. 24. 26. 29. 32. Also Mat. 28. 18. 19. Rom. 6. 3. 4. with 2. Thes. 2. 4. Rev. 11. 1. 2. 19. Answ. As baptisme is answerable to circumcision so is the Lords Supper to the Passover all of them Gods ordinances in themselves but abused by the idolarrous Israelites and by the Antichristians to their further judgement Yet nothing so farr abused in Israel as in the church of Rome Did ever the Israelites beleeve the paschal lamb to be the very naturall body of Christ and worship it for their maker Or did they ever add so many abominations to circumcision as Antichristians doe to baptisme or did they beleeve that the circumcising by the worke doen took away all their synns If they had then I would prove against all men that they had turned Gods sacraments into abominable idols If they did not then he hath made no equall comparison But take them as they were I deny their facraments to have been true signes of forgivenesse of sinns unto them in that their estate And where is his proof for this Hee citeth many Scriptures but not one that confirmeth this point in hand It is true they had the outward cutting of their foreskin and so had the Canaanites of Sichem Gen. 34. 24. but God instituted the signe of circumcision to be the seale of the righteousness of faith Rom. 4. 11. Now one of the Scriptures which he bringeth for proof sayth All the house of Jsrael were uncircumcised in the heart Ier. 9. 26. If they had true faith their hearts had been therby purified Act. 15. 9. and consequently circumcised But they were not circumcised in heart by faith in Christ therefore their circumcision could not seale up to them the righteousnes of faith and so was to them a lying signe through their abuse of it Paul sayth If thou be a transgressor of the Law thy circumcision is made uncircumcision Rom. 2. 25. They transgressed and continued in transgression though God called them to repentance by all his prophets yet they beleeved not in the Lord their God but rejected his statutes and his covenant that he made with their fathers and his testimonies which he testified against them and followed vanity and became vaine c. and left all the commandements of the Lord their God and made them molten images c. that the Lord removed them out of his sight 2. King 17. 13. 18. and he gave them a bill of divorce Jer. 3. 8. and yet they continued circumcision which could not be to them in their idolatrous and unrepentant estate a seale of the righteousnesse of saith or forgivenesse of their synns unlesse we will contradict all the Scriptures Deut. 29. 18. 21. Mat. 3. 7. 10. 1. Cor. 6. 9. 10. Gal. 5. 16. 21. Rom. 8. 1 8. Rev. 22. 15. 5. The covenant of God sayth he is an everlasting covenant which God continueth and respecteth even in the times of apostafie yea and when he chastiseth the transgression thereof c. Otherweise the ground and continuance of Gods covenant and of the seale thereof should depend on mans work and merit and not frecly and wholly on Gods grace and mercie Answ. The first is ambiguous and deceitfull Gods covenant is everlasting and continued in times of apostasie but unto whom Not to the unrepentant or unbeleeving that are hardened in their sinns as were the Israelites but to them that repent beleeve and turne to the Lord Levit. 26. 15. 40. 41. 42. 45. Deut. 29. 19. 20. Prev 1. 23. 33. Ezek. 3. 18. 21. 18. 10. 13. 21. 22. 23. 24. 26. 27. 28. The second is untrue for though God damneth unrepentant and unbeleeving synners as in justice he needs must because they are not in Christ yet doth not the covenant or seale depend on mans work or merit For it is Gods work grace through Christs merits onely that men doe repent beleeve and return unto him Act. 11. 18. Eph. 2. 4. 5. 8. 9. And there is no covenant between God and man but conditionall for without faith and holines no man shall
Antichrist given us to his son Christ and hath so sanctified to us that baptising with water in his name which they idolatrously and synfully abused as wee need no other outward washing but to be baptised by his spirit as his dealing with such as had been circumcised in Israel after they were become a false church and were divorced from him and returned againe unto him doth assure us 2. Chron. 30. ch Ezr. 6. 21. His reason may also as probably bee framed thus The Lords Supper or Masse in the Church of Rome is from heaven not of men Math. 26. Luk. 22. and is derived unto us from the Apostles of Christ through the loynes of that Church which have from that time reteyned and continued it to this day Therefore it is not an idoll or lying signe howsoever all protestants with one mouth call it justly an idoll an horrible idoll an abomination and the like The Mininistery of the church of Rome is from heaven and not of men Rom. 12. and is derived to us from the Apostles through the loynes of that church which have from that time continued it to this day Therefore it is not the Man of Syn the Beast the Antichrist as all protestants say and as Mr. Iohnson himselfe hath pleaded in his last book but the true ministery and ordinance of the Lord. The like may be sayd for their Excommunications and all other divine ordinances which that church hath synfully profaned Yea the very same plea might all the heathens have made for their sactifices and divine ordinances which from Noe and his sonns through the loynes of their parents were derived unto them as before I have manifested Whereas I described the abominable manner of baptising in the Church of Rome how heathen-like they profane Christs ordinance mine opposite not being able to justifie their impiety yet pleadeth his best thus But will it therefore follow that the baptisme there had is not Gods ordinance but an idoll a false and lying signe c. Answ. It followeth that they in their Antichristian estate and abuse have changed Gods ordinance into an idoll and lying signe as the Gentiles of old changed the truth of God into a lye Rom. 1. 25. And have added also many lyes and lying signes of their own devising as bad as did the heathens Or will it follow because of their errours and corruptions that the baptisme there had is to be renounced and an other new one to be received Answ. Their lyes and lying signes and changing of the truth into a lye are all to bee renounced but the ordinance of God which he hath restored to the former truth unto those that repent and beleeve in him is not to be renounced and a new received and such is the outward washing with water in his name 2 Chron. 30. Ezr. 6. 21. Is every thing abused or misapplyed by men straight way an idoll Answ. Every thing so abused as they doe baptisme and the Lords Supper is straight way an idoll for divine honour is given to the creature and work of a wicked mans hand Exod. 20. Yea let him be a witnes against himselfe for afterward in pag. 246. hee sayth touching book-prayer that it is an image and similitude of spirituall prayer which yet it is not And so these bookes and stinted prayers prescribed by man in the worship of God come in deed to bee idols supplying the place of the word and spirit of God which ought not to be Here the abuse of the book by his owne grant maketh it in deed an idoll for the book may lawfully be used and read of men for instruction as wel as written Sermons Homilies c. Doe they that are baptised bow downe to it and worship it Answ. Did the infants that were offred to Molech Levit. 20. â— bow down and worship it Or they that made their belly their God Phil. 3. 19. did they bow down to their belly and worship it Or doe they that make the book an idol as himselfe sayth bow down and worship the book How strangely doth hee plead as if idols cannot be set up in and worshipped with the heart But they bow down worship the bread in the Supper will he grant that to be an idoll Jf that were doen unto it sayth hee as was unto the Sun among the Jewes why might it not be stil notwithstanding Gods ordinance in it selfe as the Sun was the true Sun and Gods creature even unto them and in that their estate whiles they made it an idol to themselves Answ. O fraud and guile in pleading for idolaters Every creature of God is good every ordinance of God is holy in it selfe who doubteth of it If this distinction helpeth the popish sacraments it helpeth the heathens idols of silver and gold which are Gods good creatures in themselves But it is a mere fallacie to reason as he doth from the Sun to Baptisme from a creature which is an absolute substance to a sacrament which is a relation of the covenant between God and men No idolatry unbeleef or other wickednes can hinder the Sun from being Gods creature unto men in that their synfull estate If it bee likeweise in the sacrament then no idolatry unbeleef or other wickednes can hinder baptisme and the Lords supper from being true signes and seales of Gods covenant of grace and forgivenesse of synns unto Turks or Pagans in their synfull estate if they baptise with water in the name of the Lord and eat the bread and wine in the Supper of our Lord. But he should have knowen that common received rule of all truly religious that Nothing is in deed a sacrament without the use ordeyned of God as we are taught of the Apostle This is not to eat the Lords Supper 1. Cor. 11. 20. The water that flowed out of the rock was the same creature of God to men that drunk of it and to the beasts that drunk of it Numb 20. 11. but it was a sacrament to men onely using it for a confirmation of their faith by a divine institution 1. Cor. 10. 4. Further by his reason it is undenyable that the Pope himselfe whom he acknowledgeth to be Antichrist and all that partake with him in his Masse notwithstanding all their idolatry and heresie thereabout doe eat the true sacrament signe and seale of the forgivenesse of their synns And why then should hee deny the Pope to bee as good a Christian as himselfe seing all they are blessed whose synns are forgiven them Rom. 4. 6. 7. Let it be observed that they baptise onely in the name of the Lord and with acknowledgement of the Articles of the Christian saith as in their form of baptisme may be seen Answ. And let it also bee observed that they sacrifice their Masse or celebrate their idolatrous supper onely in the name of the Lord and with acknowledgement of the same Articles of Christian faith even by the Pope himselfe Why then hath