17. 14. an other Prophet relateth it thine house and thy kingdome speaking to David the governour 2 Sam. 7. 16. Or to shew a fitter similitude as the holy Ghost calleth the Moabites the people of Chemosh Numb â—1 29. because they worshiped Chemosh for their God so the church of Rome which worshipeth Antichrist is fitly called Antichrists church Object How will he prove that the Beasts citie Rev 11. 8. is the temple of God 2 Thes. 24. Ans. It is himself that expoundeth the Templ to be the church and in special the Lateran church in Rome where the Pope is parish priest I shew by Rev. 11. 8. that the Popes parish is a larger citie or church then eyther that Lateran parish or Rome it self even over many nations and so can not be a particular church such as Christ instituted but a new catholik church which the Pope hath devised and would have it accounted the Temple and church of God Here mine opposite laboureth to finde a difference between the Beasts citie and his church but all in vaine For thus he reasoneth 1. This citie in Rev. 11. 8. is spiritually called Sodom and Egypt where also our Lord was crucified But the church is here called the Temple of God or the Court without the Temple or the holy Citie Answ. First then he granteth that the same church may be called both a temple a citie so the diverse name helpeth him nothing Secondly it is true that Antichrists church is called Sodom and Egypt which was an whole countrie let men now judge how fitly mine opposite hath confined Antichrists church within the Laterane parish a corner in Rome Shall we rather beleeve him or the Holy Ghost Thirdly that is called the Holy citie Rev. 11. 2. which the Gentiles the church of Antichrist tread under foot as destroyed and wast wheras the church of Antichrist is a great citie called Babylon sumptuously builded garnished and by him mainteyned Rev. 17. and that is the church of Rome at this day as all know and of the present church of Rome is now our controversie Obj. 2. This great citie is that where our Lord was crucified Rev. 11. 8. Now all know that he was crucified in and vnder the jurisdiction of the citie not of the church of Rome For he was condemned by Pontius Pilate c. Answ. The thing he aimeth at is that the citie mentioned in Rev 11. 8. is a civil politie as when Rome killed Christ and not an ecclesiastical politie or church But he laboureth in the winde for the citie is such as is the Beast or kingdome the Beast is a spiritual politie most synful for it commeth out of the bottomles pit Rev. 11. 7. that is from the Divil wheras all Civil polities are from God though they be heathens Rom. 13. 1. 2. Secondly he should have knowen that the same Citie which was a civil politie in Christs time killed him is now subordinate to an ecclesiastical politie church or Papacie and stil crucifieth Christ in his members Obj. 3. This citie is that which was the Dragons throne and by him given to the Beast Revel 13. 2. But this was the citie not the church of Rome Neyther J think wil these men themselves say that the church was the Dragons throne or was by the Dragon given to the beast Answ. The citie or politie which the Dragon gave to the Beast was civil but is now subjected to or become ecclesiastical for the citie of Rome is now by profession Christen which of old was heathen and by professed Christians namely the Pope his church are those witnesses of God killed Rev. 11. 7. 8. so their corpses lye unburied in the streets of the beasts citie that is of Antichrists church or politie which reacheth over many nations Obj. 4. This citie also is the throne of the Beast and Babylon the great citie spoken of Rev. 16. 10. 19. 17. 18. chapt which is to be understood of the citie of Rome and dominion therof Answ. It is granted that this citie is Babylon and Rome and the dominion therof but it is a spiritual politie or church for who hath dominion now of Rome but the Pope or Bishop there the pretended vicar of Christ and who but he hath killed those Martyrs within his Diocese or Bishoprick which reacheth over many kingdoms Obj. 5. This citie is the woman that sitteth on seven-mountains Reve. 17. 9. 18. And the citie not the church of Rome is built on 7. mountaines Answ. Yes the same heathen citie which was first set on seven hills is now a pretended Christian citie sitting still on her 7 hills and being a Christian in name hath killed Christ in his members by her Popes power ecclesiastical who hath his seat in her but his Dragons pawes reach into farr countries This citie the woman on 7. hills is shee that hath made the inhabiters of the earth drunk with the wine of her â—ornication Rev. 17. 1. 2. c. and who but the church of Rome hath doen this Obj. 6. This citie hath 7. kings or kindes of government c. by Kings Consuls Dictators Decemvirs Tribunes ceased before Johns time Emperours when Iohn lived and Popes not then come But how should this be found in the church of Rome which was not before Johns tyme and therfore could not have 5. Kings or kindes of government then fallen Answ. Ill doe they thrive that kick against the pricks Here himself confesseth the Popes goverment to be one of the seven now the Popes goverment or papacie is an ecclesiastical monarchie by it were the witnesses of Christ slayn as before I shewed As for seven goverments to be found in the church of Rome that is in the papacie is absurd for it is to seek 7. kindes of goverment in one But six are gone and the seventh remayneth by the Pope That citie or politie which once was heathen now Christian in name Antichristian in deed which the Pope menageth is the malignant church that killeth Gods witnesses amongst peoples kinreds tongues and nations Rev. 11. 8. 9. Therfore it can not be restreyned to one particular congregation Obj. 7. This citie is that which reigned over the kings of the earth in Johns time Rev. 17. 8. And that not the church but the citie of Rome so reigned when John wrote all doe acknowledge Answ. But that the citie the church of Rome now reigneth by the Pope the head of that church all doe acknowledge And the killing of those witnesses Rev. 11. was not in Iohns time but after when the citie or politie of Rome was become Christian in name and title To say it was not so in Iohns time therfore it is not so now is dallying rather then sound reasoning Obj. 8. Finally the Lord himself putteth difference between this citie Babylon and his people therin Rev. 18. 4. as of old in Babylon of Chaldeâ— Ier. 50. c. Answ. This is true but what can he inferr
set among his people wheras in his understanding the Temple of God wherin Antichrist sitteth is the people 2. That Temple was not infected with syn but the syn rested in the persons that worshiped in it or came into it as I shewed before from Levit. 16. 16. Wheras the church of Rome is so infected with Antichrists syn as mine opposite confesseth it to be in most synfull and deep apostasie and so to be a notorious harlot and idolatress which all the people of God ought to forsake 3. That temple merely suffred that misusage at the hands of synners Iewes and Gentiles even as Christ the true Temple in his humanitie true Christians his members have suffred at the hands of the Romans of old heathens and now Antichristians But to make that temple a type of this malignant church which togither with her head the Pope persecuteth Christ and his saincts and worshipeth creatures idols and Divils is altogither amyss For so we might conclude thus As the Temple of God though it were defiled with the apostasie idolatrie of the Iewes and of the Gentiles with how great abomination soever yet continued Gods holy Temple still and could not by any impietie become the Temple of Antichrist or of Satan so the church of Rome though it should be defiled with apostasie idolatrie prophanenesse atheisme eyther of Antichrist or of Iewes Turks or Pagans if it should beleeve and receive the religion of Maomet or of Iulian the Apostata yet should it continue the true church and people of God and under his covenant of grace Behold what favour the church of Rome hath found above all churches under heaven that if she receive Iudaisme or Paganisme if she worship the Beast the Dragon or Divil himself by open profession yet the abideth the church of God for if Antiochus who set up Iupiter Olympius image in the Temple had set up also the professed worship of the Divil yet the Temple should have been Gods holy temple notwithstanding and so by proportion the church of Rome must be if this comparison of mine opposites be true By such doctrine the whole gospel of Christ is overthrowne For faith and sanctimonie of life are the summe of all the gospell and both of them are destroyed For though Rome be apostate and departed from the faith as Paul foretold 1 Tim. 4. 1. though she beleeve in a wafer cake and worship it for her God and maker though she beleeve to have forgivenes of synns by the abominable massing sacrifice of her priests by the pardons and indulgences of her popes and to merit salvation in heaven by wicked works which she doeth being taught by the Man of syn though she have many thousands of new Gods and new Christs even so many as there be Angels and saincts in heaven and moe too though she be as filthy in life as Sodom as idolatrous malignant against Gods people as were Egypt and Babylon unto which the holy Ghost hath compared her Rev 11. 8. 14. 8. yet so long as she wil say to Christ but as the Divil sayd Thou art Christ the son of God Luke 4. 41. that is so long as she reteyneth the profession of Christianitie she is the Temple of God the church of Christ and under the covenant of salvation But he that justifieth the wicked is an abomination to the Lord Prov. 16. 15. and woe unto them that say concerning evil it is good Esa. 5. 20. Can not men put difference between Gods ordinances given unto a people the people themselves that injoy use or abuse those ordinances The Temple was an ordinance given unto Israel as were the altars and sacrifices therin so God gave unto all the world by Noe commandements for altars and sacrifices Gen. 8. 20. unto Abraham he commanded circumcision unto Christians baptisme the Supper of Christ c. All Gods ordinances continue in themselves holy till God doe abrogate them though men that abuse them fall to be most unholy and without God in the world So the sacrifices of sheep and Oxen were in themselves Gods holy ordinances howsoever abused by the Iewes in Ierusalem by the Israelites in Samaria and by the heathens in their severall lands so circumcision though profaned by the Sichemites Gen. 34. so baptisme and the Lords supper though turned by Antichrist into abominable idols remayned and doe remaine in themselves Gods holy ordinances though men have abused them to their damnation so the Sun moon and starrs continued Gods good creatures though men made idols of them to themselves To reason therfore from the creatures and ordinances unto men which abuse them and to gather because the creature or ordinance abideth good in it self therfore the person that abuseth it abideth good also or to wrest a type as mine opposite doeth from a creature or ordinance of old to a most synfull people now and make them alike holy is an high abuse of Gods ordinances and a taking of his name in vaine Of the Temple in Rev. 11. MIne opposite proceedeth to speak of the Temple and court in Rev. 11. 1. 2. and to apply it to his present cause That which he first speaketh of the word Temple diversly used and meaning not onely the house but the Court yard or Courts I graunt unto him How to apply it he sheweth himself uncertaine whether more generally to the Christian church or more specially to the church of Rome Yet every way sayth he it wil folow that the state of the sayd church of Rome and Christians is to be esteemed according to the estate of the Temple at Ierusalem and particularly with reference to the court and holy citie given to the gentiles and therfore is to be accounted the church and citie of God as the other were his court and citie though polluted c. This I deny the church or people of Rome at this day is not answerable to the Temple or court or city of Ierusalem in holynes but to the gentiles in profanenes And I have before manifested his great abuse of that proportion from the Temple polluted yet continuing the Lords and holy in it self to the people apostate and fallen from the Lord from his faith and worship to the faith and worship of Antichrist In sted of proofs he offreth things to be considered The first wherof I leave as not perteyning to our controversie though it may seem not agreable that the most holy place should be omitted as figuring heaven seeing in the 19. verse when the Temple was opened the Ark of Gods testament was seen in it and the Ark was set in the most holy place 2 Chron. 5. 7. It is true that that place figured heaven Heb. 9. 24. but it might also figure other things on earth as the Temple it self figured both Christ and the Church as we have formerly heard His second consideration is whether by the temple of God here may not be understood the holy place and figuratively
But this were to build a new Babylon and to make a confused mixture of the members of Christ and of Antichrist contrary to all the scriptures 2 Cor. 6. 14. 15. 16. 17 Rev. 21. 27. The other scripture which he citeth Deut 7. 1 11. helpeth him no more then the former for there in the 11. verse the Commandements Statutes and Judgments which imply all Moses law are expressed if other nations were freed from all these then were they freed from all law and so from all syn for where there is no Law there is no transgression seing Syn is the transgression of the Law 1. Ioh. 3. 4. And where he instanceth mariage with Pagans which is there forbidden Deut. 7. 3. and applieth it to Papists now that they should syn to mary with such I grant it But his inference therupon that therfore they are the true church and in the covenant of grace I deny For the Iewes at this day which professe after their false manner the God of Israel and all things written in the Law and Prophets should syn if now they maried with such doing contrary to their express Law Mal. 2. 11 Yet are not the Iewes now in the covenant of grace or the church of God Againe in Deut. 7. 5. there is commandment to destroy images and like monuments of idolatrie if this was peculiar to Israel then other nations synned not in suffering idols among them undestroyed wheras the Apostle plainly sheweth their greivous syn in making and using such idols Rom. 1. 23. and consequently it must needs also be their syn that they did not forsake destroy and abolish them If any now aske whether the other nations were then bound to all the ordinances of Israel I answer no for some things were never before commanded nor unto other then the church of Israel as the strangers might eat some meates which the Israelites might not Deut. 14. 21. Such things having never been forbidden them of God they might eat without syn as we may at this day But this I say of the nations that all the Lawes Statutes and judgments which were once commanded them of God they were bound for ever to keep til God againe repealed them As for example all the ten commandements and such Statutes or cerimonies as were taught them of God as sacrificing Gen 4. 3. 4. 8. 20. not to eat flesh with the blood Gen. 9. 4. and all other the like And for judgments to kill murderers Gen. 9. 6. and so to punish other malefactors And no Apostasie could ever free them from syn in neglecting any of Gods lawes once given them So no Apostasie could free the Israelites from any law of Moses or the world now from the Law of Christ. The Iewes that under Antiochus turned to Paganisme 1 Maccab. 1. 43. were guiltie they and their seed for neglecting circumcision the Passover and all other ordinances of Moses and their apostasie wherby they went out from the covenant of God and his church freed them not from syn at all So the Christians in like manner that have Apostate to Mahometisme are nevertheless in their synns for neglect of Christs trueth ordinances though they be no Christian church as all of us graunt Onely there is this difference to be put that such as know the will of God as did the Iewes and many Papists now may by the scriptures and doe it not shal be beaten with many stripes wheras the ignorant peoples and Popish multitude shal be beaten with few Luke 12. 47. 48. But to excuse them from syn wholly is to plead for iniquitie And for this cause both David in Ps. 147. and Moses in Deut. 7. urgeth Israel to thankfullnes and obedience above other peoples in that the Lord had now written his lawes and ordinances unto them and made them an holy people when he left other peoples onely to that doctrine which by word of mouth was delivered them from Noe and his sonns which if they did forsake as they had in a great mesure they should perish for ever 7. His seventh last reason for the church of Rome is taken from 2. Thes. 2. 3. 4. Where it is prophesied that Antichrist should sit in the Temple of God This argument he handleth at large But first let it be observed how all his reasons hetherto are shewed to be insufficient and built upon weak grounds the first being taken from their baptisme which is adulterate as the church it self The second frō an inconvenience falsly presupposed that none in that church can else be saved The third from a question whether Christians Iewes Turks or Pagans be the church The 4. is againe from their baptisme The 5. is from the types of Iudah and Israel in apostasie The 6. is from a supposed freedome that such as are apostate from the covenant of God should have from syn if they neglect the ordinances of the gospel None of these arguments are taken from the essential things wherof the true church consisteth none from the matter to prove them saincts or forme to prove them united unto Christ and one to an other according to the order of his testament none from the faith to shew it to be true or from the worship and service of God or from the ministerie to manifest eyther of these to be according to Christ. And now the last of his reasons is from a figurative phrase the Temple of God which may be diversly understood and applied as himself cannot deny Let the prudent reader judge whether these his seven arguments be any thing like those seven pillars which Wisdome hewed out when she builded her house Prov. 9. 1. Now let us weigh his seventh reason The Apostle sayth he speaking of Antichrist in 2 Thes 2. 3. 4. describeth him thus There shall come an Apostasie defection or falling away and the man of syn shal be revealed the son of perdition who opposeth and exalteth himself above all that is called God or that is worshiped so that he as God suteth in the Temple of God shewing himself that he is God c. Here the Apostle describing Antichrist speaketh of the Temple of God where he suteth c. Now that by the Temple of God in Jsrael was figured the church of God among Christians appeareth by these scriptures 1 Cor. 3. 16. 17. 2 Cor. 6. 16. Ephe. ◠21. Rev. 11. 1. 2. 19. 14. 15. 17. 15. 5. 6. 8. 16. 1. 17. compared with Zach. 6. 12. 13 and is acknowledged by the best writers of all ages c. So then from this scripture J reason as followeth Jf the Pope of Rome with his hierarchie be the man of syn here spoken of and the son of perdition who opposeth and exalteth himself above all that is called God or that is worshiped then is the church of Rome the Temple of God here spoken of wherein he suteth as God shewing himselfe that hee is God But the Pope of Rome with his hierarchie
to refresh the wearie soules Her doctrines sweet and amiable lyes spoken in hypocrisie Prov. 5. 3. 1 Tim. 4. 2. but yet confirmed with signes and miracles as if they came from heaven 2 Thes. 2. 9. Rev. 13. 13. 14. her power efficacie great prevailing over the many and the mightie the Kings and Princes of the world deceiving all nations with her inchantments Prov. 7. 21. 26. Rev. 17. 2 18. 23. and if it were possible Gods very elect Math. 24. 24. Her continuance and outward prosperitie is long Rev. 13. 5. 18. 7. 20. 2. 4. her end miserable Rev. 18. 19. 21. 19. 20. 21. consumed with the spirit of the Lords mouth and abolished with the brightnes of his coming 2 Thes. 2. 8. And for her destruction the heavens shall rejoyce and sing praises to God Rev. 18. 20. 19. 1. 2. The accomplishment of these prophesies I there shewed to be in the Church of Rome at this day confirmed by her own canons and doctors that set forth her profession and practise These grounds remayne yet unanswered by mine opposite being such as I assure my self neither could he neither can any soundly refute Now let us see how farr he yeildeth and how he opposeth First he prayeth all to take knowledge that his minde and desire in himselfe is to plead against the present estate of that church and not for it acknowledging it to be fallen into most synful and deep defection and apostasie and so to be a notorious harlot and idolatress which all the people of God ought to forsake and to witnes the trueth there against even vnto death How well this his acknowledgement agreeth with his plea in the residue of his book shall appeare in the discussing of the reasons after folowing But what sayth he to the description of Antichrists church which I before shewed from the scriptures He sayth I speak of the church and Synagogue of Antichrist of the Beast of the great Citie of the man of Syn of the great whore of Abaddon or Apollyon the son of perdition c. wheras I should treat of the Temple of God wherof Paul speaketh 2 Thes. 2. Hereupon he chargeth me to keep what I could from the point of the question in hand and therefore also to confound things that differ I answer that the the question was by this mine opposites former graunt about the church of Rome whether it were the church of God or no. Now when at first I shew from the scriptures what maner of Church that Romane church is in Gods account how could he charge me to keep from the point of the question 2ly the place of th'Apostle being alleaged by mine opposite for a proof that the church wherein Antichrist sitteth is the Church of God I come immediately after to scan that scripture and yet he challengeth me for keeping from the point wheras all men of judgement may see it was needful to know what God foretold of that church throughout the scriptures that so we might understand in what sense Antichrist is sayd to sit in the Temple of God 2 Thes. 2. For seing the Temple of God is a figurative phrase taken from the shadowes of the Law it is not wisedome in us to expound a parabolical speech contrary to the plaine scriptures grounds of Christian religion but we must understand it according to them Wherefore there being no other answer made to the description aforesayd it standeth in force to prove that the church of Rome is not the true Church of Christ. So for the accomplishment of the prophesies wheras I shewed from the Papists own writings of their church how fitly it agreeth with Antichrists synagogue foretold of by God mine opposite answereth I tell them of a Church such as Bellarmine and others describe one part wherof lives on earth an other under the earth and a third part in heaven c. Wheras our question is of the Temple of God wherof Paul speaketh 2. Thes. 2. 4. and of the court and holy citie wherof Iohn speaketh Rev. 11. 2. Thus neyther the Prophesies of God nor the complement of them shewed by the men themselves whom the prophesies concerne may be brought to clear the controversie but mine opposite will insist upon dark and figurative speeches that men may be the more easily deluded For how shall we prove against Papists that the Pope is Antichrist if we may not alleage the Popes owne doctrines and practises which are contrary to Christ Yea how shall we judge of any church but by their owne Confessions published and comparing them with the scripures Wherefore the profession of Papists concerning their church is a strong argument wherby they may be discovered to be none of Christs even the Cretian lyars testimonie against themselves is true as the Apostle noteth Tit. 1. 12. 13. An Answer to the arguments brought for the church of Rome MIne opposite pleadeth thus 1. First J take an argument from the baptisme had in the churches aforesayd the Apostate churches of Christians thus The Baptisme had in the church of Rome is the Lords baptisme the signe and seale of his covenant the ordinance of God had in that church from the Apostles times before Antichrist there arose Rom. 6. 2. 3. and so is true baptisme which is from heaven and not of men that one baptisme which perteyneth to the bodie of Christ Eph. 4. 4. 5. which the Lord hath given to his church and not man c. Therfore the church of Rome is the church of God and under his covenant c. Answ. Here let it first be observed whether mine opposite pleadeth against the present estate of that church as before he pretended For if they be under Gods covenant have it sealed unto them from heaven by that one true baptisme then are they in the state of grace and of salvation which is the very thing that all Papists at this day doe plead for Concerning his Argument I deny that the baptisme had in all Apostate churches of Christians and particularly in the church of Rome is the Lords true baptisme or the signe and seale of his covenant of grace unto them Here mine opposite referreth me to an other place of his book for proof of the trueth of their Baptisme wherto I will make answer anone in their place And now that my denyal may not be so bare as is his assertion here I will insist upon the two scriptures which he citeth and disprove their baptisme In Rom. 6. 2. 3. 4. the Apostle sayth How shall we that are dead to syn live any longer therin Know ye not that so many of us as are baptised into Christ Iesus were baptised into his death Therfore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glorie of the Father even so we also should walk â—n nâ—wnes of life Here first the
Apostle speaketh of such as are dead to syn that is mortified Christians which live not in syn neyther reigneth it in them but they are freed or justified from syn and are alive unto God But Antichristians such as are the professant members of the church of Rome are not dead unto or freed from syn for they are the subjects of the Man of syn the worshipers of the Beast for whom is prepared the wine of the wrath of God Revel 14. 9. 10. They are of that church which by my opposites confession a little before is fallen into most synfull and deep apostasie is a notorious â—arlot and idolatress which all the people of God ought to forsake Wherefore they are rather to be counted dead in synns as th'Apostle speaketh of the Gentiles Ephes. 2. 1. and that they are in deed dead and not partakers of the first resurrection is evident by Revel 20. 4. 5. 6. in that they are the worshipers of the Beast and murderers of the witnesses of Iesus Wherfore the doctrine of Baptisme in Rom. 6. is farr from proving the Antichristians or other heretical and apostate churches to have the true baptisme of Christ or seale of his covenant but his servants they are to whom they obey even of syn unto death Rom. 6. 16. The other scripture is Ephe. 4. 4. 5. There is one body and one spirit even as ye are called unto one hope of your calling one Lord one faith one baptisme By which words it appeareth that such as have the One baptisme have also one and the same faith Lord hope spirit and body which to affirme of the Antichristian church of Rome and of all other heretical and Apostate churches that professe Christ is very impious And most firme arguments there are from the Apostles words to the coÌ„trary of that which this man pleadeth for As The Romish and other heretical churches have not the one same faith with the true Churches of Christ witness their blasphemous doctrines published by the Council of Trent and in other books and the Apostles prophesie that they are departed from the faith 1 Tim. 4. 1. c. therfore they have not the one Baptisme They have not one and the same Lord Iesus Christ but have Antichrist the Man of syn for their Lord therefore they have not the one baptisme They have not that one hope nor that one Spirit neyther are they one bodie with the true Christian churches therfore they have not that one baptisme These things are partly prooved before in the description which I set downe of Antichrists church they are also acknowledged of all Christian churches which disclaim the unitie with the Antichristians in their faith spirit bodie And the scriptures most abundantly disclaime this feighned unitie as 2 Cor. 6. 12. what concord hath Christ with Belial meaning none at all And Belial is there put for Antichrist and his retinue as in 2 Sam. 23. 6. 22. 5. The Apostle sheweth that the Antichristians have from God strong delusions to beleeve lyes unto their damnation 2 Thes. 2. 11. 12. That they are departed from the faith doe give heed to â—educing spirits and doctrines of Divils speaking lyes in hypocrisie c. â— Tim. 4. 1. 2. That the false teachers among Christians privily bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction 2 Pet. 2. 1. That the Beast which is the kingdome of Antichrist and the false prophet his ministers and all that worship him or take his mark shal be tormented in fyre and brimstone for ever and ever Rev. 20. 10. c. 14. 9. 10. And shall we now say that these miserable creatures have one Spirit hope Lord faith and baptisme with the saincts and true Churches of Christ My soule come not thou into their secret that so affirme The second argument for such churches is If they be not under the covenant of God but divorced from the Lord c then is there no salvation for any in those churches Answ. I deny the consequence For then after Israel was divorced from the Lord as is testified in in Ier. 3. 8. there was no salvation for any among them which I know mine opposite himself would not say Objection Why out of the covenant of God there is no salvation Answ. I grant it But though the church be not under the covenant of God but without it or divorced from him yet some parlicular persons in that church may through Gods grace be in his covenant For as every true church is in the covenant of God yet some hypocrites and reprobates are in the same which perish for ever so every false church is out of the covenant yet some truly faithful and elect may be therein which by the covenant of grace may be saved Example in Rahab the Canaanitess the church whereof shee was had not the covenant of grace in Christ yet she having heard of Gods works towards Israel beleeved in God and was saved and before she joyned her self to the church of Israel shee shewed the fruits of true and living faith wherby shee was justified is put in the catalogue of the Saincts Jos. 2. 1. 9. 10. c. Heb. 11. 31. 39. Jam. 2. 25. 26. The like is to be thought of the other nations farr off from God who by some meanes hearing of his name and trueth might imbrace the faith unto salvation though the churches wherof they stood members were false and idolatrous 1 King 8. 41. 42. 43. So where mine oppositeÌ„ bringeth scriptures to prove that they which are not in the covenant of God and Christ cannot be saved he proveth that which is not denyed but this he should have proved if he could that if a church be false and not under the covenant none in that church can by any meanes come unto the faith and covenant of Christ for this I deny And his argument if it had been sound should have been this If Antichristian churches be not under the covenant of God but divorced from the Lord then is there no salvation for any that are under the covenant of that church and in no other covenant and so I would have granted his argument as confirmed by the Holy ghost that all such are in the state of damnation 2 Thes. 2. 10. 11. 12. Rev. 14. 9. 10. Here to help the church of Antichrist into the covenant of Christ he bringeth in the profession of the Iesuites of Rhemes which as he sayth â—old Christ by nature to be truely both God and man to be the one eternal Priest and Redeemer which by his sacrifice and death upon the cross hath reconciled in to God and payd his blood as a fâ—ll and sufficient ransome for all our synns c. againe to be the singular advocate and patron of mankinde that by himself alone and by his owne meritâ— procureth all grace and mercie
God Bellarm. de Iustific l. 1. c. 8. Such a faith appeareth to have been in the Divils as it is written And Divils also came out of many crying out and saying Thou art Christ the son of God Luke 4. 41. But that God giveth some in that church a sounder faith and saveth them of the riches of his grace I never denyed or doubted of Object 2. Of this minde concerning them J have been a long time see Answ. to Mr. Jak p. 13. 47. c. Answ. But then and there this distinction was rightly put of some particular men considered a part from their constitution that is from their church estate now that church and all other Apostate churches professing Christs name are generally pleaded for to be in the state of grace having the one true baptisme c. which is to justifie the open wicked and count Christs enemies blessed Object 3. Some of them dye Martyrs in defense of the Christian faith acknowledging Iesus to be the Christ the son of God against Turks c. Answ. If it be in defense of the Christian faith it is well but if acknowledging Iesus to be the Christ they dye also in defense of the Antichristian faith professed by that church and for the idolatrie of the same which is hatefull to the very Turks then I say with th'Apostle they may give their body to be burned and it profit them nothing Neyther doubt I but some of the Iewes have dyed and will dye in defense of the God of Israel as they now profess him from Moses and the Prophets rather then yeeld to the heathens But the extraordinary mercie of God to some in Antichrists church justifieth no more the estate of that Synagogue of Satan then his like extraordinary mercie to some of the heathens of whom we shall speak anone wil justifie the heathens synagogues to be Gods true churches As for Martyrs our owne English acts and monuments and other doe shew that many have given their lives for this that the church of Rome is not the true church of Christ. Now by mine opposites plea they died not herein for the trueth but for errour what Martyrs them were they Obj. 4. Many Jndians Pagans Jewes are by them converted and brought to the profession of Christian religion among whom I doubt not but the Lord hath and saveth his even by that knowledge and faith of Christ which by their preaching among them they are brought unto c. Answ. That many of all nations are converted or perverted unto Antichristianitie by the Papists there is no doubt for experience sheweth it and so it is prophesied that by Babylons sorceries all nations should be deceived Reve. 18. 23. So the heathens of Babylon Cuth Hamath c. were converted by a Samaritan Priest and taught to feare the Lord the God of Israel that they feared the Lord and served their own Gods also they feared not the Lord neyther did they after their statutes or after their ordinances 2 King 17. 28. 29. 30. 33. 34. If that misceline rable were Gods true church so are these popish proselytes if they were not as I never heard any affirme they were neyther are these And what have our learned men of England answered to this old popish argument J deny sayth Dr. Fulk that ever the popish church converted any to the true faith Answer to a counterf Catholik art 1. Yea what say the Papists themselves of this point Hierom Benzo in Histor. Indiarum sayth that all the religion the Indians have is to make the signe of the cross to heare a Latine mass and to perform such like ceremonies Ioseph a Costa a Iesuite in his book De procuranda Judaorum salute telleth us that the Spanyards have baptised many against their wills He sayth they are like the Samaritans that worshiped God and idols both togither they make sayth he a feighned shew of Christianitie they serve not God in deed neyther beleeve they unto righteousnes And are not these converts now a goodly plea for mine opposite to alledge for proof of a true Christian church But he procedeth Yea and who can say but that whersoever the name of Christ is preached and called upon the Lord saveth some c. seing that Christ is the way the trueth and the life and whosoever beleeveth in him shall not perish Ioh. 3. 16. 17. c. Answ. Where Christ is truely preached and beleeved no Christian wil say but the Lord saveth some but where Christ is falsly preached and beleeved in after Antichrists idolatrous manner none can truly say that they are a true Christian Church As for Gods saving some by the doctrine there preached it is a thing not for us to dispute of we are commanded to leave secret things unto God and to hold us unto things revealed Deut. 29. 2â— God who brought light out of darknes can cause the trueth to shine into the harts of his elect by the corrupt preaching of the Papists and so I doubt not but he doeth yet is this no justification of the popish church any more then the true preaching of the gospel which is unto the reprobates the savour of death unto death is a condemnation of the Christian Church and true doctrine of the same Object 5. But Out of the Church there is no salvation which J suppose themselves wil not deny And that which is more the Lords constitutions cease not to be his holy ordinances though the people that injoy them should have no benefit therof to salvation Answ. Here we have suppositions in sted of proof His assertion I deny though he supposed the contrary for out of the true visible Church wherof we dispute there may be salvation Many that are not of any true Church yea are persecutors of it and excommunicates out of it may repent and beleeve in Christ even at their last houre and at their death and so be saved though they neyther have time place or means to be joyned to any true visible church on earth If he speak not of a particular visible church but of the Vniversal church which is invisible and comprehendeth all Gods elect he swerveth from the question and deceiveth by aequivocation for we treat of the visible church of Rome whether it be Christs true church or no. As for the Vniversal church which is all over the earth and from the beginning of the world to the end therof and conteyneth Gods elect onely out of it in deed there is no salvation But what is this to the purpose For so a man might reason thus In the church there are no reprobates there is no damnation for Christ giveth all his sheep eternal life and they shal never perish Ioh. 10. 28. But the Popish synagogue is by mine oposites plea the church even the true church of Christ. Therfore in it there are no reprobates there is no damnation Here I doubt not mine opposite would distinguish between the
from the type to the thing typed that they are both in an equal estate appeareth further by his own grant in pag. 126. where he maketh Antiochus and his captaines c. a type of the Papacie Now it is confessed of all that Antiochus and his companie were Pagans in religion so by the like reason the Pope with his captaines and souldjers must be Pagans also 6. The 6 reason alleaged for them is that it should be syn for Papists and Apostate Christians to marie with Pagans to neglect baptisme not to sanctifie the Lords day as it was in Iudah and Israel to marie with the heathen to neglect circumcision to profane the Lords day c. Dan. 11. 32. with 1. Maccab. 1. 16. 45. 51. 55. and with Mal. 2. 11. Ezr. 9. 1. 2. 10. 10. Neh. 13. 3. 23. 27. Hos. 5. 7. 7. 8. 8. 12. Amos 8. 5. with 2 Cor. 6 14. c. which should not so be if they were not the church and people of God under his covenant and bound to the observation of his ordinances For Pagans and such as perteyn not to the Lords covenant being not his church and people are not in their estate bound to these and the like ordinances of the Lord which he hath given to his church and people Psal. 147. 19. 20. with Deut. 7. 1. 11. Answ. This reason is sundry wayes faultie 1. Of Pagans he sayth they are not in their estate bound c but Papists and apostate Israelites he would have them bound yet mentioneth not their estate wheras if he speak not of them also in their estate his argument is false and fraudulent 2. The scriptures alleaged Psal. 147. Deut. 7. are by him abused whiles he restreyneth them to these and the like ordinances namely mariage circumcision baptisme and the Sabbath understanding by the like ordinances as I suppose the Passover and other sacrifices the Lords supper c whereas the Psalmist speaketh generally of Gods Words Statutes or Ordinances and Judgments Psal. 147. 19. 20. which three doe comprehend the moral Law called the Ten Words the Ordinances of worship and service and the Iudicials for punishment of malefactors all these the Prophet sayth were shewed unto Jsrael and God dealt not so with any nation Now to conclude from these words therfore the nations were not bound to observe the ordinances because God had not shewed them unto them as he had doen unto Israel namely by his written Law given at Mount Sinai hath no more weight then this Therfore the nations were not bound to the moral Law or to the Iudicials and so synned not in committing idolatrie murder whordome or the like But this is impious to say and a false conclusion therfore his conclusion also touching the ordinances is false and can not rightly be gathered from this text The evil of it further appeareth in one of his instances the Sabbath day which is one of the ten coÌ„mandements and instituted from the beginning of the world Gen. 2. If then the nations were free from syn when they kept not the Sabbath because they had it not written in the book of the Law or Tables of stone as had Israel were they not also by the same reason free from syn in not keeping the other commanments So for the Lords day now he maketh the church of Christ onely and so the Papists and other like whom he accounteth true churches synners if they keep it not all others he freeth from syn as not bound to keep it Wherupon this paradox followeth that the further men fall away from Christ the more free they are from syn For the church of Rome being fallen to Antichrist the Pope they are synners in his account if they keep not the Lords day but the churches of Corinth Ephesus and other like which are fallen to Mahomet they are no synners in his account though they observe not the Lords day and why Onely because they are fallen so farr as they are no church of God nor in his covenant of grace Thus the further from Christ the freer from syn if this doctrine be true But I suppose the contrary to be true and that all peoples how farr soever fallen from Christ are now bound to keep the Lords day and other ordinances of Christ and it is their great syn that they doe not For Christ sent his Apostles to teach all nations to baptise them and to teach them to observe all things whatsoever he commanded his Apostles even to the worlds end Mat. 28. 19 20. And they went into all the world preaching and admonishing all men every where to repent and beleeve the Gospel to be baptised and observe all the ordinances of Christ and all that obeyed not or that have since fallen from their obedience are guiltie before God and shal be condemned because they beleeve not in Christ and keep not his commandements Mark 16. 15. 16. If it be sayd that a Turk or Pagan in that their estate of unbeleef may not lawfully be baptised or admitted to the Lords supper til they repent this is true yet can we not therfore say they are not bound to be baptised or are free from synin neglecting baptisme for they are bound to all the doctrines and ordinances of the gospel in order first to repent and beleeve then to be baptised then to receive the Lords supper and so all the rest If further it be sayd that the Papists in their estate of misbeleef and idolatrie may without repentance and without returning to the true faith be partakers of baptisme and the Lords supper c it is denyed For if the Iewes which were the true church though corrupted might not be received to baptisme without repentance as the scriptures shew Mat. 3. 6. 7. 10. Luk 7. 29. 30. Act. 2. 38. then the Antichristians the members of that church which by Mr. â—ohnsons owne acknowledgment is fallen into most synfull and deep defection and apostasie and is a notorious harlot and idolatresse may much less be baptised or admitted to the Lords supper unless they repent And wheras mine opposite pleadeth for their right in the sacraments other ordinances which they should syn to neglect it would be knowen where they are bound to receive them whether in their own church or in some Christian reformed church If in their owne then they are bound to heare Mass and syn if they be not partakers of it for that is their idolatrous supper then doe not the Magistrates well to forbidd them their Masses and other ecclesiastical exercises which they are bound by God to frequent and should syn if they used them not If they have right unto them in other reformed churches then is there to be a communion between true Christians and those Antichristians in one body at one Table for as the Apostle sayth wee being many are one bread and one bodie for we are all partakers of that one bread 1 Cor. 10. 17.
8. is clearly signified so that the Sun wherwith the church had been clothed was become black the Moon bloody the starrs the ministers fallen from heaven to earth and the heaven it self departed as a scroll tolled togither and God for the synns of Christians as of the Iewes of old had delivered this rebellious people into the hands of the spiritual Babylon â—â—e synagogue of Antichrist a Beast or kingdom blasphemous idolatrous filthy in life and hating the Saincts as Sodom Egypt and Rome when it was heathenish then God in wrath remembring mercie to a remnant the election of his grace began againe to reedify his church And to signify this Iohn had in vision a measuring reed given him to measure the Temple Altar and worshipers but not the Court or Citie as yet because he would renew his church by degrees Afterward he saw the Citie gates wall therof measured also when the church should fully be restored This reed which was of gold signifieth the word of God or scriptures wherby all doctrines ordinances churches and peoples are to be measured tried and discerned whether they be the building of God or no. For God by his word directed Moses to make the Tabernacle and all the appurtenances according to the patterne shewed him in the mount Exod. 25. 40. Heb. 8. 5. and so they were made Exod 39. 42. 43. Solomon likeweise had the patterne of the Temple and of the Courts chambers treasures c the weight of gold for the Candlesticks tables bowles cups c as the Lord had made David understand in writing by his hand upon him even all the works of that patterne 1 Chron. 28. 11. 19. So then the commandment to measure with the reed the Temple Altar and worshipers Rev. 11. 1. signified such a renewing of Christianitie and professors of it as should be according to Gods word when they are measured and tried therby of such as have the Apostle Iohns spirit But the Court Citie and Gentiles treading down the same were to be cast out and not measured to signify that the holy doctrines and ordinances of the gospel abused and troden down by the Antichristian gentiles can endure no measure or trial of Gods word but are to be rejected as profane in their synfull abuse of them Because as the Gentiles of old changed the trueth of God into a lye Rev. 1. 〈◊〉 and when they knew God they glorified him not as God but became vaine in their imaginations and changed the glory of the incorruptible God into images Rom. 1. 21. 23. therfore though they reteyned after their profane manner many of Gods divine ordinances taught them from Noe yet no Prophet or man of God ever measured their Temples altars sacrifices Preists or people but cast them out as wicked so the Gentiles the Antichristians now having likeweise changed the trueth of God into a lye and whiles they profess Christ in word doe in deed deny him albeit they tread down and sacrilegiously profane the holy things of God his doctrines and ordinances of faith worship church c yet are they to be cast out and left unmeasured being such as will indure no trial by the word of God How then doeth mine opposite seek in vaine to measure the church of Rome and to prove her Gods true church though corrupted and to be under his covenant of grace when God here expressly biddeth them to be left unmeasured How is it that he pleadeth for a reformation onely and will have no new building or plantation when Sodom and Babylon must be reformed with fyre that is utterly destroyed as in the types of old so in the thing typed at this day as it is written she shal be utterly burnt with syre for strong is the Lord God who judgeth her Rev. 18. 8. We finde in the type how after the Babylonians had burned the Temple when the Iewes returned out of captivitie they layd againe the foundation of the Temple of the Lord and then builded it Ezr. 3. 6. 10. 11. We find also in the Gospel that Antichrist should destroy the Temple even to the foundation which is Christ 1 Ioh. 2. 22. 1 Cor. 3. 11. And in Rev. 11. there is measuring as for a new building yet now we shall have by these pleaders Babylon reformed and no new Temple built or Ierusalem reedified If any like to apply this foresayd measuring of the Temple Revel 11. to the defection of the church rather then to the reedifying of it I wil not strive here about neyther wil it if so it be understood any thing help the present state of the church of Rome about which our controversie here is By this which hath been sayd I leave it to the judgment of men of understanding whether it be more fit to apply these Gentiles to the wicked Iewes which whiles the true Temple courts and citie stood did in hypocrisie abuse Gods holy ordinances Esa. 1. as mine opposite doth apply them or to the Gentiles of whom the Psalmist complaineth that they had come into Gods inheritance defiled the Temple layd Ierusalem on heapes that is ruinous as Mica 3. 12. killed Gods servants and left them unburied as here in Rev. 11. 8. 9. the dead bodies of Gods witnesses are not suffred to be put in graves that had devoured Iakob and layd wast his dwelling place for the former iniquities of Israel Seing that in Esaias dayes there was no measuring for the new building of the Temple as was after the captivitie of Babylon then and in this place nor casting out of the court and giving of the citie to be troden down of the Gentiles for many yeres as Iudah was given into the hand of the King of Babylon when God forsook his house and left his heritage to be destroyed and troden under foot seventie yeres But as of the destruction of the earthly Ierusalem by the heathen Romans Christ sayd Ierusalem shal be troden down of the Gentiles that is ruined not suffred to be built againe until the times of the Gentiles be fulfylled Luke 21. 24. so of the ruine wast of this spirituall Ierusalem by the Antichristian Romans he sayth it is given to the Gentiles and the holy Citie shall they tread down 42. monethes after which time Iohn seeth the heavenly Ierusalem measured that is builded againe Rev. 21. 15. 17. But whether we understand it to have reference to former wicked Iewes called hethens for their hethenish manners or to the Babylonian Gentiles yet hath mine opposite no reason or colour of reason to restreyn it to the governours onely as he doth to the Pope and his hierarchie For they that trode in the Lords courts Esai 1. were the people as well as the Preists and princes the people of Gomorrha as well as the princes of Sodom Esai 1. 10. and they that ruined Ierusalem were the Babylonian soldjers as wel as the
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
even in this his last book where he dealeth against the Anabaptists For in his Chr. plea p. 27. 28. he sayth Circumcision once received in the apostasie of Israel was not repeated againe at their returning to the Lord and leaving of their idolatrous wayes c and quoteth among other scriptures 2 Chron. 30 ch and Ezr. 6. 19. 20. 21. Of which the one speaketh of them that returned in Ezekiahs dayes whiles the Israelites were in the land the other of them that had been dispersed among the heathens and returned So I where I treat of Baptisme handle those estates indistinctly which is made a great matter against me by him that doeth the same thing himself against others But now I wil speak of them a part The Israelites that rent themselves from Iudah I take to be a false church and so continued whiles they dwelt in the land After they were dispersed and were no church The first I shew thus The twelve tribes by Gods institution were all one church both in Moses time when they had the Tabernacle among them and encamped all round about it in the order set of God Num. 2. and after in the land of Canaan whiles the Tabernacle stood when the Temple was built by Solomon both which were signes of Gods presence and dwelling with his church And to keep them in this unitie he commanded all the men of Israel to come joyntly togither from all parts of the land three times every yere to worship him and keep their solemne feasts in that one place which he should choose and at all other times to offer their sacrifices there and in no other place and thither onely to bring their first fruits their commanded and their voluntarie oblations Exod. 23. 14. 17. 19. Deut. 12. 5. 6. 7. Who so did otherweise blood was imputed unto that man and he should be cut off from among his people to keep the people from offring their sacrifices unto Divils Levit. 17. 3. 4. 7. Now when the ten tribes revolted and made Ieroboam king then Israel forgat his maker and builded Temples Hos. 8. 14. For Ieroboam took counsel and made two calves of gold and sayd unto them Jt is too much for you to goe up to Jerusalem Behold thy gods ô Jsrael which brought thee up out of the land of Egypt and he set the one in Bethel and the other he put in Dan and this thing became a syn And he made an house of hye places and made priests of the lowest of the people which were not of the sonns of Levi. And he offred on the Altar which he had made in Bethel 1 King 12. 28. 33. And having cast off the Lords Priests Levites Ieroboam ordeyned him priests for the hie places and for the Divils and for the calves which he had made but such of all the tribes of Israel as set their harts to seek the Lord God of Jsrael went to Jerusalem to sacrifice unto the Lord God of their fathers 2 Chron. 11. 14. 15. 16. Thus of one daughter of Sion one â—hurch there became two women or daughters the one to weet Jerusalem the tribe of Iudah the Lord named Aholibah that is My Tabernacle in her the other Samaria the ten tribes he named Aholah that is her own tabernacle So Israel was without the true God and without a teaching Preist and without Law 2 Chron. 15. 3. and the Lord was not with Jsrael 2 Chron. 25. 7. but at their first falling away he threatned by his Prophets that because Ieroboam had made himself other gods and molten images and cast the Lord behind his back Ieroboams house should be cut off and taken away aâ— dung and the Lord would smite Israel and root them up out of that good land which he gave to their fathers and would sâ—arter them beyond the river 1 King 14. 9. 15. Yet for to shew his patience towards his people whom he had chosen for his above all peoples of the earth and for to save his elect among them and to make the rest the more inexcusable he forbare them many yeres and by all the Prophets and all the Seers sayd unto them Turne ye from your evil wayes and keep my commandements my statutes yet they would not heare but hardned their necks and beleeved not in the Lord their God but rejected his statutes and his Covenant that he made with their fathers and folowed vanitie and became vaine and went after the heathen that were round about them and left all the commandements of the Lord their God therfore the Lord was very angrie with Jsrael and removed them out of his sight 2 King 17. 13. 18. From these and other the like testimonies against this people I gather that from the time they departed from the Lord from his Temple altars and holy signes of his presence with his people in Christ from his Priests and the lawfull sacrifices at Ierusalem which were figures of Christ and from the communion of their brethren the Iewes which remayned the church of Christ and made a new Temple altar priesthood and church of humane and synfull institution that this their church Temple preisthood and worship were false For that is trueth which agreeth with the will and word of God all humane devices in religion are lyes and vanities If it be â—ayd the Lord himself rent the kingdom from Solomons son and gave it to Ieroboam 1 King 11. 29. 31. and therfore this second church was also of divine institution I answer though God divided the kingdom yet he divided not the church there might have been twelve kings over the twelve tribes as there were of old twelve princes Numb 1. 5. 16. and yet they should have been one Church The kingdom or Civil state is an ordinance immediately under God Rom. 13. the church or ecclesiastical state is an ordinance immediately under Christ the mediator and he is the head of the bodie the church Colos. 1. 18. The civil state is above the ecclesiastical as God is the head of Christ therfore the Church is to be subject to the Magistrate the higher power the minister of God though he be an heathen Rom. 13. 1. c. 1 Pet. 2. 13. 14. for the civil state is not taken away by difference of religion error heresie or any apostasie from Christ but the ecclesiastical state is by such things dissolved the Candlestick the church may be removed and of a Church of Christ become a Synagogue of Satan 1 Joh. 2. 18. 19. Rev. 2. 5. 9. In their civil state the Israelites were to be subject unto Nebuchadnezar an heathen when he conquered them Ier. 27. 6. 8. 12. but for their ecclesiastical estate they might never submitt to Nebuchadnezars church or priests nor offer to God upon any of his altars So to Ieroboam as king they might be subject without dissolving their communion in the mysteries of Christ set in the Temple altars priests
6. 28. 29. 30. Ezek. 13. 14. ch And againe As if there were no difference to bee put between the Temple of God and that lawlesse one 2. Thes. 2. 4. 8. nor between the people of God and Babylon Rev. 18. 4. 8. c. Answ. I deny not all calling of God in her as he accuseth me to it I have before answered His comparison I deny In Iudah were the Lords prophets and priests in Rome none but the hierarchie which they say is the Man of syn no members but ulcers in the body Let them shew me a Ieremie or Zephanie now in Rome or a lawfull ministery of God therein as was in Iudah till the captivity reckned by the holy Ghost 1. Chron. 6. 3. 15. Let them shew me a company that abstaineth from and crieth out against their abominations in Rome as was in Iudah and Ierusalem Ezek. 9. 4. or a basket of good figgs which God acknowledged for his people Ier. 24. 2. 5. 6. Finally they still plead for Rome by the name of Ierusalem when the holy Ghost calleth it Babylon Rev. 17. 18. chap. Such calling as was out of Babylon I grant unto them As for the Temple of God I have before answered their plea from the same They pleaded the publick record of holy mariage the scripture and the ministerie c. I answered the scripture sheweth no such mariage but doth defie her as an harlot Rev. 17. 1. Where is the record that Christ was ever maried to the Beast that came up from the bottomless pit Rev. 17. 8. If her having the book of holy scripture in an unknown tongue wickedly abused to maintain her whoredomes and abhominations and subjected to the interpretation of her Lord God the Pope bee a record of that holy mariage the Iewes which have Moses and the Prophets read and expounded in their mother tongue have better records c. Mine opposite sayth The Scripture sheweth record of the mariage of that church Rom. 1. 7. 8. 7. 4. 16. 19. Answ. It is denyed for this is not that church but an other harlot arisen since falsly boasting to be the same 2. That church consisted of officers and people all joyntly maried to Christ Rom. 12. if this record will serve now for the people of Rome it will serve also for the Bishop and ministerie of Rome the hierarchie which they confesse to be the Man of syn 2. Thes. 2. the great Antichrist so then the Scripture sheweth belike that Christ and Antichrist have been maried together And seeing the mariage of Christ with his Church is by faith Hos. 2. â—0 and the Pope hath still the same faith that the people hath his mariage standeth as well as theirs 3. The Scripture sheweth like mariage with the churches of Ephesus Philippi Thessalonica and many other which have revolted to Mahomet as Rome hath to the Man of syn so then we must account those Churches still maried unto Christ by the same record But they will deny those churches to continue the mariage so doe I this Besides if he had considered the scripture Rev. 19 7. 8. he might have seen a new mariage between Christ and his Church which needed not have been if the former mariage had continued undissolved as he supposeth Object Neither is it any thing that he sayth God doth defie her as an harlot Rev. 17. 1. For besides that he putteth no difference between Babylon and the Church or Temple of God what wil he say to Jsrael yea to Judah also and Ierusalem thinks he not that God defied them also as harlots Ier. 3. 8. 11. with Esai 1. 21. c. yet the scripture shewes record of â—hew mariage with God Exod. 19. 4. 5. 6. Ezek. 16. 8. c. Answ. What difference hee would make between the Whore of Babylon Rev. 17. and the Church of Rome whom himselfe proclaimeth to be a notorious harlot and idolatress I cannot comprehend Some that are dazeled may think one thing to be two or three I find in Rev. 17. but one notorious harlot Babylon if they grant that she was never maried to Christ it is all that I desire That Israel the twelve tribes was maried to Christ and after ten of them became an harlot and was divorced I grant and so her adulterous sister Iudah afterward The same I acknowledge for the churches of Rome Corinth Ephesus c. But since they were divorced from Christ and maried to Mahomet and Antichrist there remaineth no more record of their former mariage ill they returne again to the Lord out of Babylon unto Ierusalem the holy citie which is prepared as a Bride adorned for her husband Rev. 21. 2. Of my next words mine opposite maketh a wonderment But it exceedeth all sayth he that he blusheth not to aske where is the record that Christ was ever maried to the beast that came up from the bottomless pit Rev. 17. 8. To the beast That Christ was ever maried to the Beast Did Mr. Junius ever say so Or thinks he that ever it entred into his thought Did not Mr. Junius speak expresly of the Church Wil this man never learne to put difference between the Beast and the Church between the Man of syn and the Temple of God c. Answ. It seemeth that his wonder made him to forget himselfe Sayd he not even now it was evident that Mr. Iunius in one respect acknowledged the Hierarchy to be an order or estate of apostasie in the Church and in another respect he esteemed the ministery of Gods holy things to be there So then though the Hierarchy onely be the Beast as mine opposite thinketh and though in respect of the Apostasie it is not maried to Christ yet in respect as it is Gods ministerie though corrupted it is maried to Christ. But behold how their doctrines are admirable to themselves The ministers of the Church of Rome are of the same religion faith and holines with the people the people hee will have to bee still maried to Christ but the ministers in no weise he cannot endure to heare of it especially when it cometh under the scripture names of the Man of syn or the Beast And where he asketh if I wil never learn to put difference between the Beast and the Church c. I doe put difference though not so great as he would have me for the Beast and the whore that rideth him Rev. 17. though they differ yet are they so neerly conjoyned that if one be maried to Christ the other is also But why doth he not teach from the scriptures what the Beast signifieth I have learned from the Prophet Daniel that a Beast meaneth a Kingdom Dan. 7. 23. and a kingdom by light of reason consisteth of King and subjects of governours and people and Mr. Iunius himselfe telleth us so saying A kingdom is a multitude of men gathered under one King As the Christian kingdom therefore consisteth of Christ his ministers
God and in time were rejected of God some given over to Mohometisme some to poperie Yet God hath preserved his litle Church fled into the wildernesse Rev. 12. and saved his elect also in false Churches I compare these not with the Gentiles at this day but with the Gentiles before Christs comming whiles sacrificing was lawfull as I am taught of God Rev. 11. and 17. and 18. with the old Babylonians Aegyptians In those times Tyrus was an harlot Esa. 23. 16. Niniveh was an harlot Nahum 3. 4. and so other nations then by like equitie were harlots and Rome likewise at this day Who knoweth not that a woman which is divorced from her husband as Israel was from God for whordome and followeth that trade still may still be called a harlot I deny not but in a large kind of speech Rome at this day may be sayd to have been once maried to Christ in respect of the Christian church that once was there but so all the Gentiles were in respect of the covenant with Noe. Neither doubt I to say that the Iewes even now do goe a whoring from their God for Moses and the prophets so speake of them yet actually there is now no covenant between God and them The out-cries which he maketh unto the Anabaptists to hearken and to the Reformed Churches to hang downe their heads c. I omit as the gall of bitternes which ran too fast out of his pen. To prove them the same Church which was in Pauls time hee citeth Moses prophesies of Israel Deut. 32. which were the same people their seed wheras he should rather have looked on 2. King 17. 24. 34. and compared these with the men of Babylon Cuthah c. that came and possessed the Lords land and received some part of Israels religion with their owne old idolatrie for so I shewed the present estate of this Popish church And the example of other churches that were in Corinth Ephesus looked upon at this day will confirme it About my answer for the godly fathers of the Iewes and wicked fathers of these Antichristians which the holy Ghost maketh to be Gentiles Sodomites Egyptians c. Rev. 11. 2. 8. 18. he sayth If J mean this of the citie of Rome J speak not to the point if of the church of Rome then he objecteth Ezek. 16. 3. thy father was an Amorite c. Answ. His distinction between the citie and church of Rome serveth him in no sted It was true in Pauls time when the citie was heathen and a Christian church in it But now the city is Christian Rome the Empire is an ecclesiastical empire as I shewed before from Mr. Iunius own grant The Amorites were not those fathers for whose sake the Iewes are loved but Abraham Isaak and lakob out of whose loynes the Iewes naturally came But this church of Rome now is not the child of that primitive church eyther in nature or in grace In place she succedeth them and so the Mahometists in place succeed other Christian churches planted by th Apostles And in pretence she is the same Christian church but as Satan in pretence is an Angel of light But the strangers sayth he that came to Jsrael in times of sinceritie or of apostasie were of the church of Jsrael as well as the Iewes though not of the same natural posteritie 2 Chron. 15. 9. 30. 25. 5. 6. 7. Lev. 16. 29. Num. 9. 14. Answ. But the strangers that wasted Israel and dwelt by force in their land though they were taught how they should fear the Lord by a Priest yet were not that church of whom Moses wrote 2 King 17. 24. 27. 28. So the Gothes Vandals Saracens c which overcame Italie Spaine c and dwelt there though the priest of Rome taught them his religion are not the ancient church of whom Paul wrote Besides he hath streyned things too farr for diverse Christians are at this day apostate and become Iewes can we say of them as Paul doth of the natural Iewes As touching the election they are beloved for the Fathers Rom. 11. 28. I understand that speech of the Iewish nation in generall not of particulars which perish through unbeleef as also of the natural Iewes who refused the gospel for the time and stil doe and not to concerne their proselytes which they beget to their apostasie For there is a special regard to the Iewes because they were natural branches though now broken off as th'Apostle sheweth Rom. 11. 21 24. Obj. The many changes of the Romane state and troubles by the Gothes Uandals c these specially concerne the Romane state touching the citie Empire c wheras our question is onely of the church of Rome Answ. As the state of the Empire is changed yet in some respect is the same for the Beast was and is not and yet is Rev. 17. 18. so is the church and ministerie therof it was and is not and yet is A man may speak to the Bishop of Rome now as Ezekiel did to the heathen king of Tyre Thou hast been in Eden the garden of God c. Ezek. 28. 13. to weet in his predecessor Huram which had been a proselyte in the church of Israel 2 Chron. 2. as the Hebrewes R. D. Kimchi Sol. Iarchi upon Ezek. 28. and some Christian writers doe expound it So I may say to the Pope Thou hast been a Christian Bishop a starr in Christs right hand because such was the Bishop of Rome in Paules time But mine opposite himself holdeth the Pope and his hierarchie now to be the Man of syn the son of perdition and thought it most strange in me that I should ask when ever Christ was maried to that Beast Now it is as strange that hee pleadeth for the whore of Babylon the Antichristian church He would exclude the hierarchie or ministerie because of their apostasie I also for the same doe exclude the church for the preists and people of Rome are of one faith and religion if the one be cut off from Christ so is the other It can not be denyed but they all have the mark of the Beast upon them for to take Mr. Iunius own exposition The marke of the beast sayth he is their Chrisme by which in their sacrament of Confirmation they â—oke servile unto themselves the persons and doings of men c. and as for the signe left by Christ of which Chap. 7. 3. and the holy sacrament of Baptisme they make void c. Obj. He cannot shew that ever the church of Rome ceased to be since it was first planted but it hath continued stil eyther in sinceritie or apostasie even to this day Nor can he shew that the Lord hath yet put them out of his covenant or given thm a bill of divorse or that they have lest off to baptise in his name Answ. Neyther can he shew that the Ministerie ever ceased in that church but hath
nothing to the purpose For whensoever she fled seeing this other woman is not she but the foolish waman which opposeth her selfe and her doctrines unto Wisedom as in Prov 9. 13. 14. 15. 1. 2. c. men should know that the dead are with her and her guests are in the depths of hell He againe injurieth me when he sayth I here make the church of Rome she that now is to be also the court of Gods Temple and holy citie I make her to be the company of Gentiles like the Babylonians of old that tread down the holy citie and it is hee that speaketh M. Sm. language whiles he maketh the Jewes not the Babylonians to be the types of these Antichristians as we have formerly heard And it is his continuall fallacie in reasoning when speech is of the persons to flie to the things and ordinances typed by those holy places as if Ierusalem because it was alwayes the holy citie even when it was ruined could give holines to the prophane Gentiles that burned and trode it down I savd The heathens in their Altars Temples Sacrifices had the divine things of God among them as wel if not better then hath the Man of Syn and his worshipers in their sacrifice of the Mass and other manifold idâ—luries He replieth Why sayth he not then hath the church of Rome in her baptisme and other divine things of God among them though corrupted Answ. Behold here againe a plaine tergiversation I compare the sacrifices of the Gentiles with the sacrifice of the Antichristians he shunneth this and would have me speak of their baptisme As if the Lords Supper were not as holy as Baptisme But he is a frayd once to meddle with the Lords supper in Rome as we have seen before and wil have me write what he thinks good when the reason which I bring is too hard for him And yet he knoweth that elswhere I speak as much of their baptisme But thus he would here evade So I speaking of the Man of syn which in his own understanding is the hierarchie and of his worshipers the popish multitude he tells me Mr. Junius speaketh of the church of Rome and distinguisheth between it and the Man of syn with his hierarchie As if I also did not speak of that church when I mention the worshipers of the man of syn which whiles he by Mr. Iunius help would prove to be Christs true church in his covenant of grace contrary to th'Apostle who sheweth them to be in the state of damnation 2 Thes. 2. he is forced to give ground answereth not my reason touching the Gentiles but presently flieth to his wonted shelter of Judah and Jsrael Not regarding the instruction of the holy Ghost who throughout the book of Revelation mentioneth not the Israelites but as the sealed of God and kept from Antichrists abominations Rev. 7. and for the Popish multitude they are called Gentiles Sodom Egypt Babylon Rev. 11. 17. with which when mine opposite is pressed he flieth to Iudah and Israel for an answer as we every where have seen For the Church of Rome to be the Mother of Christians feighned to be like the true Mother sick swollen with the dropsie c. wherin he chargeth me not to answer or confute Mr. Iunius I have doen both shewing by evidence of the scripture Rev. 17. with Rev. 12. that she is not the true mother Ierusalem but the whore of Babylon not sick onely but dead in her synns Rev. 20. 5. with Ephes 2. 1. And Mr. Iunius himself calleth her the Pseudo christian or falsly-named Christian church Mine opposite after that he hath againe according to his wont fled to Iudah and Israel replieth to Rev. 20. And first He referreth us to his answer unto the like spoken before of Israel Answ. There he laboured to prove it not death in syn but death civilly by overthrow of their estate But that say I though it were true of Israel cannot be the meaning here for this speaketh of their estate whiles Antichrist the Beast and his kingdom liveth reigneth and triumpheth killing the saincts Rev. 20. 4. 5. so that he and his church is not dead civilly that is his kingdom 〈◊〉 not overthrowen all this while Secondly God speaketh here of such a death as is opposed to the first resurrection vers 5. but the first resurrection is from syn Coloss. 2. 13. 3. 1. and it is here sayd to be such as they that have part therin the second death hath no power on such Rev. 20 6. but if it be but a rising from civil death or destruction of an outward state they should not by it be freed from the second death which is due to such onely as rise not from death of syn So this his answer is impertinent Besides even Mr. Iunius himself expoundeth it of them that lye dead in syn 2. Jf this death sayth he be as some think the apostasie spoken of 2. Thes. 2. 3. we must then remember withall that this apostasie is in the Temple of God vers 4. like as there was apostasie in Iudah and Jsrael heretofore and that difference is to be put between Gods Temple and the apostasie it self c. Answ. I have shewed that this death Mr. Iunius also assenting must needs here be understood of death in syn or in Apostasie if so he wil have it named Wheras after his manner he compareth it with th'Apostasie of Iudah and Israel the holy Ghost as we have heard compareth it with Babylon Rev. 17. But if he grant the apostasie in Israel was death in syn it wil help him nothing for what people soever is dead in syn they are not actually Gods visible church til they be raysed in Christ. I grant him a difference between Gods Temple and the Apostasie for if by the Temple he mean the people of God free from apostasie such in deed are not dead but the people of Rome now are in apostasie and have been long and by the sentence of God are dead in syn and apostasie therfore they are not those living stones built up to a spiritual house on Christ the living stone an holy Priesthood to offer up spiritual sacrifice and for an habitation of God through the spirit but they are dead stones built upon Antichrist 3. Moreover sayth he the dead here spoken of live againe and reigâ—â— with Christ after the finishing of 1000. yeares Rev. 20. 5. whereas he speaketh of the Church of Rome as being long since damned and dead for ever so this Scripture will be found to be against himselfe Answ. The words of the Scripture are these But the rest of the dead lived not againe until the thousand yeares were finished this is the first resurrection Rev. 20. 5. How maketh this against me Doth it not shew they were dead the 1000. yeares of the Beasts reigne yet he would have them not dead but sick and diseased And how notoriously doth
the Lords posts but they must have been utterly taken away So in Popish baptisme water is the Lords ordinance by them abused and turned to an idoll salt oyle c. are Antichrists ordinances set up also for idols these latter we utterly reject because they were never Gods ordinances in baptisme the water we reteyne having put away onely the abuse and lye of Antichrist annexed thereto If this bee not so then the Iewes should not onely have repented of and put away their lye when they used those lying words The Temple of the Lord the Temple of the Lord c. Ier. 7. 4. but they must have destroyed the Temple it selfe also And whereas the Papists and other hereticks make lyes of the Scriptures and of Christs holy words This is my body make their idoll of Transubstantiation and the like they thould not onely repent of their lies and put away their idols but also renounce Christs words and put away the holy Scriptures if this doctrine of our opposites be true 8. Nor doe they in deed repent who stil reteyne such baptisme as themselves think to be an idol c. for true repentance bindeth us to cast away all idols c. Answ. This is already answered neither doe we reteyn such a baptisme as wee think to be an idol but that ordinance of God which was an idol by Antichrists abuse and is through the grace of God restored unto his former truth that onely doe wee reteyne repenting of our former abuse thereof amongst them God himselfe as I have shewed was made an idoll by the Gentiles their repentance bound them to cast away their idolatry but to reteyn God still Wheras they say We have gotten the Lords baptisme by comming to the Lord in true faith and repentance who baptiseth us with the holy Ghost and with fire As for the outward washing which we had it need not be repeated as before is shewed and we may as lawfully eat the Lords Supper without a new washing as the idolatrous Isralites turning to the Lord might eat the Passover without a new cutting or circumcising 2. Chron. 30. 1. 5. 11. 18. 25. Ezr. 6. 21. And afterward say We have renounced that Romish baptisme as an impure idol in their abuse standing up in the place of Christ and his precious blood which it is not pretending to give grace and wash away sinns which it doth not c. they doe but shift and contradict themselves and deceive others and still run into errours more and more Answ. Great words as if he would beare down all before him But let us heare his proofes For first sayth he speaking of the Lords baptisme they speake of that which is inward whereas our question is of that which is outward Answ. A good beginning The Apostle sayth there is one Lord one faith one baptisme Eph. 4. 5. Himselfe also a little before sayd against the Anabaptists There is one baptisme as there was one circumcision Now against us he would have two baptismes one outward an other inward Whereas though there bee two actions one outward doen by men the other inward doen by Gods spirit yet both are but one baptisme one sacrament as the outward body and the inward soule make not two men but one man A sacrament is a sacred order between the outward visible thing and the spirituall invisible which have a mutuall proportion and likenesse between them The Apostle sayth That is not circumcision which is outward in the flesh but that which is of the heart in the spirit Rom. 2. 28. 29. If they have in Rome but the outward washing without the inward then have they not true baptisme but a false deceitfull signe Secondly it is not true that I spake but of the inward work onely for I spake also of the outward which being had in Rome need not be repeated as I shewed by the example of the Israelites Now which of us two shifteth contradicteth and deceiveth I or he let indifferent men say 2. They spake sayth he of abuses in the ministration and opinions of the Ministers thereof whereas our question is of the thing it selfe not of the abuse Answ. We speak of the thing it selfe Baptisme abused by the ministers and receivers neither of which are in Gods covenant and therefore can have no true signe or seale of his covenant unto them in that estate Secondly if it were not for abuses and opinions of men God and his truth and ordinances could never bee changed into lies and idols as the Apostle teacheth us they were Rom. 1. 23. 25. The Athenians were idolaters against the true God whom Paul preached and whom they ignorantly worshiped Act. 17. 23. If one would take them in hand to excuse them say Our question is of the thing it selfe the true God and not of the Athenians abuses and opinions were it not a worthy plea yet such we have for Antichristians baptisme 3. Their assertion sayth he implieth that they had not the Lords baptisme till they got it themselves by comming to the Lord in true faith and repentance which is plain Anabaptistry and covert Popery and Arminianisme whereby they debase Gods grace and exalt mans works For it must be understood either of the inward or outward baptisme if of the inward besides that it toucheth not the question it implieth Popery if of the outward it conteyneth Anabaptistry Answ. Deliver my soule ô Lord from lying lips from the deceitful tongue Psa. 120. 2. First he citeth as my words till they had got it themselves by comming to the Lord whereas the word themselves is of his own addition Secondly hee wresteth them to such a meaning as in his conscience he knew I never intended namely to debase Gods grace and exalt mans worke as doe the Papists and Arminians As if I thought that we came or could come to the Lord of our selves without being drawn of the Father or as if our comming to him were a meritorious work which errours I abhorr 3. Neither doe my words imply such a meaning any more then our Saviours when he sayd Come unto me all yee that labour c. and J will give you rest take my yoke upon you c. and yee shall finde rest to your soules Math. 11. 28. 29. To conclude of that speech Therefore they could come of themselves or their comming should be a meritorious work or the like were an openinjury to our Lords words His two baptismes inward and outward is before shewed to bee but'an evasion wee acknowledge but one baptisme Eph. 4. 5. Neither if it be understood of the outward doth it as hee sayth conteyn Anabaptistrie for the Anabaptists doe not hold that they have the outward baptisme by faith and repentance but doe repeat the outward vvork and baptise againe vvhich I deny So herein he hath done me double vvrong 4. Jf they had died in infancie they had not then had the Lords baptisme nor had been baptised
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
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
a good creature of God also idolatrously abused The bread in the sacrament is in deed an idoll to Papists that worship it as their maker yet is it also in it selfe Gods ordinance idolatrously abused so is popish baptisme Hee might even as wel say that Reubens fact in lying with his fathers concubine was not in deed adultery but an abuse of Gods ordinance of mariage or a defiling of his fathers bed Gen. 35. 22. 49. 4. 5. Moreover the brazen Serpent was but a temporary ordinance c. Ans. This was the twelft of his shifts before now hee repeateth and multiplieth it among his Errours I refer the reader to my former answer 6 That the Romish baptisme is an impure idol in their abuse standing up in the place of Christ and his precious blood which it is not pretending to give grace c. which it doth not But the baptisme in the church of Rome is Gods ordinance had and planted there by the Apostles c. These are the errours and abuses of men about it not the nature of the baptisme it selfe Otherweise all that have received it ought to renounce it utterly and to get an other outward baptisme c. Answ. This also was before objected and answered and it is a world to see how he wearieth his reader with repeating worthlesse reasons Sacrificing among the heathens I have before proved was Gods ordinance So was the Lords supper in the church of Rome in the Apostles time so was excommunication so was the Ministery of Bishops c. These have been continued in Rome with their baptisme may we not say therefore the Masse is an idoll or that the Bishop the Pope of Rome now is an idol and Antichrist Of our getting an other baptisme which is the usuall foot and base of his arguments we have before spoken that which he could not take away Obj. Wil these men say that we can without sin reteine any thing and not utterly reject it that standeth up in the place of Christs precious blood c. Ans. We cannot indeed without syn reteyne it while so it standeth neither doe we so reteyn it far be it from us Neither might the Gentiles reteyn the lye which they had made of the truth of God Rom. 1. 25. But when the lye was doen away and God restored to them his former trueth that they were to reteyn The idolatrous Israelites if they had set up their own blood of circumcision in place of Christs blood might not without syn have reteyned it whiles so it stood Yet repenting of their idolatry they might keep the outward signe without repeating it even so we in this case Obj. Errors and abuses of men may hurt themselves but cannot change the nature of Gods ordinance in it selfe Answ. Not in it selfe I grant considered without their abuse but togither with their abuse Gods ordinance of sacrifice incense c. is an abomination to him Prov. 15. 8. Esa. 1. 13. So baptisme and the Supper now in Rom are abominations to the Lord. Obj. Mans unbeleefe cannot make the faith of God of none effect God is true though every man be a lyar Rom. 3. 3. 4. Ans. What may we think would he conclude from this Scripture To cite a place and leave it doubtfull what hee inferreth is to deceive the reader If he intend according to the question in hand that the sacraments are seales of grace and of salvation unto men whether they beleeve or doe not beleeve it is a notable errour overthrowing the Gospel and establishing the popish herefie of grace ex opere operato by the work doen. The Scriptures teach touching Gods vvord and promise that it profiteth not them that heare it if it be not mixed vvith faith in them Heb. 4. 2. if men beleeve not they shall not be established Esai 7. 9. but shall be damned Mark 16. 16. they shall not see life but the wrath of God abideth on them Ioh. 3. 36. Neither is the faith of God by mens unbeleef made without effect For his truth and faithfulnesse is confirmed as well in damning unrepentant unbeleeving synners as in saving those that repent and beleeve When the righteous turneth from his righteousnes and committeth iniquitie he shall dye in his iniquity and yet the way of the Lord is equall as sayth the prophet Ezek. 18. 24. 25. 26. Again as all men naturally are lyars and doe faile and break covenant on their part by syn which God never doeth so if they continue in syn and turne not to the Lord by repentance and faith they all perish Luk. 13. 3. 5. Rom. 8. 6. 10. 1. Cor. 6. 9. 10. Jude v. 5. But let men repent and turn from their transgressions so iniquity shall not be their ruine Ezek. 18. 30. Otherweise it would follow that after men are entred into covenant with God are baptized though they fall frō Christ to Antichrist as the church of Rome hath doen though they fall to Mahomet as many East churches have doen though they turne to be Iewes or pagans and so dye yet they shall be saved for their unbeleef cannot make the faith of God of none effect But so to expound this Scripture Rom. 3. were to turn judgement into wormwood unto the destruction of mens soules And if mine opposite would not gather some such thing from it what will it help his plea for the baptisme of the church of Rome which is the whore of Babylon whom God hath devoted unto destruction except they repent Rev. 17. 18. chap. Obj. The Jewes in Christs time and before holding justification by circumcision workes of the Law set these up in the place of Christ his precious blood c. Should we therfore say that circumcision was then an impure idoll in their abuse c. Or should wee not rather learn to put difference between Gods ordinance in it selfe and between mans abuse thereof c. Ans. Whensoever Iew or Gentile held justification by circumcision sacrifice or works of the Law they made their sacraments sacrifices and workes idols impure idols to themselves in their abuse And it is admirable that men teaching religion should bee ignorant that whatsoever creature or work of man is put in the place of God and Christ it is therby made an idol though Gods ordinances and the workes of his Law in themselves are alwayes good but turned to idols are alwayes evill and an abomination to the Lord as is before proved What mouth can deny but the Papists are idolaters in praying to Saints and Angels If idolaters then they serve idols if they serve idols in so praying then the Saincts and Angels are idols to them in their synfull abuse Yet who knoweth not that the Saincts and Angels in heaven are blessed and holy and not Idols in themselves But this is mine opposites continual fallacie wherby he would deceive his reader that because Baptisme and the Lords supper are Gods holy ordinances in themselves therfore
should be syn in the church of Rome if they should reject baptisme and not keep it Which doth plainly evince that it is not a vaine idol and nothing for then it were not syn but their dutie to cast it away and not to keep it at all but that it is the Lords ordinance c. Answ. The first is true for without the word and commandment of God it could be no seale of his covenant or have any relation at all therto The second is a deceytful reason concluding from the holy commandment of God to the unholy keeping of it in Rome It should be syn in them to reject baptisme the Lords supper professedly it is syn in them to keep them as they doe profanely It were better for a man never to be baptised or eat the Lords supper all his life then to communicate with the church of Rome in eyther of these as they profane them for we may not doe evil that good may come therof Rom. 3. 8. So his plaine eviction that it is not a vaine idol in their abuse of it is but a plaine fallacie let him apply it to the other Sacrament and it wil appear Antichrist hath transformed the Lords supper into an abominable massing sacrifice and therin worshipeth a wafer cake for his maker and redemer this he durst not deny to be a notorious idol But his reason if it be good wil prove it no idol thus It should be syn in the church of Rome if they should reject the Lords supper and not keep it Which doth plainly evince that the Lords supper in Rome though changed by them into a wicked Mass is not an idol for then it were not syn but their duty to reject it The refutation herof is this Rome and all nations syn that doe not beleeve aright in Christ and keep all his ordinances The more that they openly renounce Christ or any of his ordinances the more they shal adde unto their syn Yet in that they keep them not aright but have changed the truth of God into a lye and his holy ordinances into idols they are also great synners for which if God give them not repentance they are under wrath and damnation 2 Thes. 2. 10. 11. 12. Of this point I have spoken before in answer to his 6. reason for the church of Rome His 13. and last errour is but a repetition of former matters about the brazen serpent Gods ordinances and creatures considered in themselves c to which I have before answered shewing that it helpeth the Papists no more to clear them of idolatry herein then the heathens of old who made idols of creatures and ordinances which in their own nature and first institution were good and holy And hitherto of his errours wrongfully imputed unto us To these by his figure of repetition and multiplication he hath added from the former grounds Contradictions Abuse of scriptures Uaine distinctions and Anabaptistical assertions all which being but the same things turned and repeated and by me before cleared I count it needless labour to make the same answers againe to his empty calumniations Of Circumcision in Israel THe reason why we repeat not the outward work of baptising with water againe such as have been baptised in false churches is the example of the Israelites who after their falling from God and from the Church and after the Lord had given them the bill of divorce when they repented and turned to the Lord were admitted to the Passover without any new cutting or circumcising in the flesh 2 Chron. 30. Ezr. 6. And because I denyed them in such estate to have true circumcision which is the signe and seale of the righteousnes of faith Rom. 4. 11. mine opposite as his manner is chargeth me with very erronious and ungodly assertions and maketh a longsome discourse of the state of Israel and of words and phrases used concerning them And unto ten lines of mine in Animadv pag. 70. he giveth an answer of above 30. pages in his Christian plea pag. 65. to pag. 96. to blinde his reader with many words I wil briefly shew the insufficiencie of his answers And first that Israel after they departed from the Lord his Temple altars sacrificers and church and made new Temples altars sacrificers signes and a new church of their own divising that Israel I say from that time was not a true church I have before shewed my reasons in handling the state of the church of Rome Mine opposites first colourable reason is from such scriptures as stil name them the Lords people and the Lord to be their God and to remember the covenant of their fathers Abraham c 2 King 9. 6. c. and 13. 22. 23. Answ. I have heretofore answered that this Argument They are called the Lords people therfore they are his true church is not to be granted For 1. Things are named in scripture sometimes as they have been before though they be not so still as Abigail is called the wife of Nabal though he were then dead and she maried to David 1 Sam. 30. 5. Solomon was begotten of Uriahs wife wheras she was then Davids Mat. 1. 6. Jesus was in the house of Simon the Leper Mat. 26. 6. so named because he had been a Leper c. 2. They were so called in respect of their profession that they would be so estemed and named though in deed they were without the true God 2 Chron. 15. 3. as O thou that art named the house of Jakob c. Mic. 2. 7. 8. Thirdly in respect of their calling unto him and his covenant afterward though for the present they were none of his as Jn that day J wil marie thee Jsrael unto me for ever c. Hos. 2. 18. 19. 20. 23. Thus the Gentiles were called Christs sheep because they should after be brought into his fold Ioh. 10. 16. and God had much people in Corinth an heathenish citie Act. 18. 10. 1 Cor. 12. 2. And the Jewes to this day are Gods people and beloved not for their present state which is cursed but for the promise that they shal hereafter be graffed againe into Christ Rom. 11. 11. 20. 23. 25. 26. 9. 4. with Esa. 59. 20. 21. Ezek. 34. 23. 30. Hos. 3. 5. Fourthly in comparison with the Philistines and other heathens they were called the people of the Lord because they never renounced their God in name and professedly but pretended the contrary Fiftly that God did not presently cast them off in respect of calling them to repentance and of their dwelling in the land or as the scripture sayth in 2 King 14. 27. of putting out the name of Israel from under heaven For his covenant was to punish them by degrees Levit. 26. 16. 18. 21. 24. 28. 33. and at last if they repented not to scatter them among the heathens til their uncircumcised harts should be humbled and they rued their former syn and then
and without Law So mine opposite hath the Israelites own erroneous judgment to help him I have the Lords judgment his Prophets against both him and them He then referreth us to his former book where he shewed diverse respects how on their part they brake the covenant but the Lord brake it not on his part but called them to repentance c. To which book of his I gave answer and have in this also before shewed how he yieldeth me the mayn ground namely that the covenant of grace is conditional onely if men repent and beleeve Which seing the scripture witnesseth that Israel did not 2 King 17. 13. 14. 15. 16. they remayned still without the true God without teaching Priest and without Law til the Lord cast them out of the land and scattred them among the heathens which were without God and without Law before them And now what could their circumcision Passover sacrifices c availe them but seale up their further judgment who had rejected the true God but falsly reteyned and abused the signes of his favour to their condemnatió Touching Ier. 3. 8. GOD testifieth of adulterous Israel J put her away and gave her â— bill of divorce Ier. 3. 8. Then was she no longer his wife nor he her husband but the covenant of her spirituall mariage was disanulled even on Gods part also Yet the Israelites kept circumcision the signe and seale of his covenant but by usurpation not by right so it was in their abuse of it no true signe or sacrament unto them To this he answereth that the Prophet spâ—kâ— this in Josiahs dayes at which time Jsrael was caried captive into Assyria So this place is not to the point of the question of their state from Ieroboams time all the while they abode in the land Answ. First he takes it for granted that by the bill of divorce is meant their putting out of the land which though I should grant him as I will not deny it but leave it to further consideration yet it is to the question in hand touching their circumcision which they stil reteyned and were upon repentance received to the Passover without any new circumcising in the flesh Ezr. 6. 21. and he himself urgeth this very place of Ezr. 6. against the Anabaptists to prove they need not baptise againe the same by as good right doe I urge against him Yea and suppose that I erred in judging of their estate while they were in the land yet this their estate after is ynough to prove my cause namely that Circumcision and so baptisme usurped by false churches or by them that are no church as Israel now were no people need not be repeated Wheras he pleadeth if Rome be not the true church have not the true baptisme we are to be baptised againe Now that in Ezr. 6. was many yeres after Israels captivitie or divorce for it was after Iudahs captivitie and returne after 70. yeres When Gyrus to whom the Lord God of heaven had given all the kingdomes of the earth proclaimed the peoples returne throughout all his kingdome At what time as those that had been caried to Babylon returned Ezr. 2. to the number of 42. thowsand and moe so after in Darius dayes Ezr. 6. when the children of Israel which were come out of captivitie kept the Passover with joy for that the Lord had turned the hart of the King of Assyria unto them all such as had separated themselves unto them from the filthynes of the heathen of the land to seek the Lord God of Israel did eat with them Ezr. 6. 21. So they of Israel that had been captived in Assyria and returned to the Lord were received without any new circumcising as they were also before in Ezekias dayes 2 Chron. 30. Which example being in the dayes of Ezra and other prophets written in the scriptures for our instruction is a sufficient ground for us now to doe the like whom the Lord hath brought out of the Antichristian Babylon and Assyria that we may eat the Lords supper and injoy other his ordinances without any new baptising with water The bill of divorce he expoundeth to be the putting of them out of the land of Canaan as out of the Lords house or presence from Hos. 9. 3. 15. 17. 2 King 13. 23. A woman divorced is termed hee sayth one that is cast out or thrust forth out of her husbands house Ezek. 44. 22. Thus some think excommunicats to have a bill of divorce c. and then also they are not to be esteemed as put out of the covenant of the Lord but from his house and family til they repent So as upon their repentance they ought to be received againe into the Lords house without any new baptising of them againe which yet should be if they had been put out of the covenant of the Lord. For baptisme is the signe of our entrance thereinto c. Answ. By this it appeareth he takes the bill of divorce for no putting out of the covenant but out of the house out of the land of Canaan onely Which if it be so then the mariage of Israel was no taking into the covenant but into the land of Canaan And this agreeth well with the Anabaptists who hold that Israels covenant was not the covenant of grace but a carnal covenant promise of the land of Canaan It is knowen that the bill of divorce disannulleth the covenant of mariage as appeareth in the Law in Deut. 24. First by the name Câ—rithuth that is Cutting-off secondly by the libâ—â—ty thereupon following that she may marry another man thirdly by the just cause therof which is whordome Math. 19. 9. fourthly by the consequent therof that a man having so put away his wife for whordome he also may without danger of adulterie marie an other woman which cannot be unless the covenant of mariage be disanulled Mat. 19. 5. 9. Fiftly it is confirmed by the copie of the bill of divorse used in the common wealth of Israel as appeareth by their ancient records in these words Jn such a day of the week c J N. the son of N. have voluntarily c dismissed left and put away thee even thee N. the daughter of N. c. which hast been my wife heretofore but now J dismiss thee and leave thee and put thee away that thou mayst be free and have power over thyne own soule to goe away to be maried to any man whom thou wilt c. Sixtly it is testified by the Apostle writing to the Israelites the strangers scattred throughout Pontus Galatia c 1 Pet. 1. 1. and saying to them Which in time past were not a people but are now the people of God which had not obteyned mercie but now have obteyned mercie 1 Pet. 2. 10. Wherby it is evidently proved that their divorce was from the Lord and from being his people or partakers of his mercie in
God And because when they were first baptised they were not baptised into that particular church onely but are counted baptised into the catholike church and into Christ his death and burial Rom. 6. 3. 4. therfore though they renew the covenant yet their baptisme is not renewed for then it is manifested to the judgment of man that the seed of God though for the time it was not seen remayned in them and therfore their syn was not unto death 1 Joh. 3. 9. And this the Apostle teacheth us from God saying This is my covenant unto them when J shall take away their synns As concerning the Gospel they are enemies for your sake but as touching the election they are beloved for the fathers For the gifts and calling of God are without repentance Rom. 11. 27. 28. 29. Where we see that while mens synns are not by promise of God taken away they are not in his covenant as is confirmed also by Heb. 8. 10. 12. And in that Gods gifts and calling concerning his elect are without repentance they are to be restored into the covenant when they turne unto the Lord without any repeating of their outward baptisme Where he addeth this reason For baptisme is the signe of our entrance into the covenant and the Lords seale of his so receiving and admitting of us as circumcision was unto the Iewes Though it may in some sense be admitted which he sayth yet not as he intendeth and urgeth it For first Abraham was in the covenant of grace and justified by faith in Christ before he received circumcision Gen. 15. 6. Rom. 4. 3. And after that he received the signe of circumcision a seale of the righteousnes of the faith which he had yet being uncircumcised Genes 17. Rom. 4. 10. 11. Secondly the children of Abraham were borne in the covenant and holy 1 Cor. 7. 14. Ezr. 9. 2. and borne unto the Lord Ezek. 16. 20. but were not circumcised til the eight day Levit. 12. and such infants as dyed before the eight day died not out of the covenāt not to speak of the women in Israel which were in the covenant without circumcision in the flesh Thirdly Moses sayd to men women and children ye stand this day all of you before the Lord your God c. that thou shouldst enter or pass into covenant with the Lord thy God Dent. 29. 10. 11. 12. 13. Yet all which had been borne within 40. yeres before were uncircumcised and so continued till Moses was dead Ios. 5. 2. 7. By all which it appeareth that men may otherweise enter into the Lords covenant then by Circumcision or by baptisme now come in sted therof How much more then if they have been baptised before and fallen from the covenant may they enter into it againe without a new baptising with water His other tautologies I omitt being before answered But he thinks to have help from Jer. 3. 12. 13. 14. where God calleth Israel to returne unto him and he will not cause his anger to fall upon them and sayth Turne o backsliding children for I am maried unto you and I will take you one of a citie and two of a familie and will bring you to Sion Where amongst many observations these are the chief 1. That God dealt otherweise herein then a man doth with his wife whom he putteth away and she become another mans as he shewed in Jer. 3. 1. 2 That these words The Lord thy God are words of the covenant Genes 17. 7. 3ly That he sayth J am maried unto you which the best writers expound to be the covenant of grace 4. That he would take them one of a citie and two of a familie teaching that they should not stay one for an other though the body of the people should remaine obstinate yet if a few returned he would receive them which sheweth the stability and eternitie of his covenant as Gen. 17. 7. which he performeth if but a fewe be made partakers of that grace as Rom. 11. 1. 5. Answ. He erreth himself and causeth to erre in not observing the scope of this scripture nor the conditions propounded and in not distinguishing the times past present and to come nor the covenant of the Law and the covenant of grace The scope of this scripture Jer. 3. 6. c. is to shew 1. the transgressions of Israel and Iudah under the covenant of the Law 2. the punishments inflicted for the same 3. and a promise of another covenant of grace which God would make with them in Christ. Israel played the harlot Ier. 3. v. 6. God called her to repent but she repented not v. 7. then God put her away and gave her a bill of divorces v. 8. yet Iudah her sister feared not but played the harlot also and dissembled so that Israel justified her self more then Iudah v. 8. 9. 10. 11. Then God seing them bothe to be covenant breakers promiseth of his grace a new covenant to be made with them in Christ which he proclaimeth first to Israel if they repent acknowledge their synns and turne unto him v. 12. 13. and so speaketh of his mariage with them to weet with the remnant of them one of a citie and two of a family whom he would bring to Sion v. 14. unto whom he would give faithfull pastours v. 15. not as under the Law and rudiments therof for the most excellent signes therof even the Ark of the covenant of the Lord should not be remembred or visited any more v. 16. But Ierusalem the Lords throne the Christian Church should be for the Gentiles of all nations v. 17. and for the Iewes and for the Israelites walking togither v. 18. Then sheweth he the signes and fruites of his grace in them manifested by their calling upon God as their Father in Christ v. 19. their weeping and supplication for their former synns v. 20. 21. the Lords promise of mercie to them that returne and their acceptation of his mercie offred v. 22. shewed by their humble confession of their synns and just punishments v. 23. 24. 25. The same argument is in Jer. 31. both touching Israel Iudah where after many promises he speaketh of a new Covenant with Israel and Iudah not like the covenant made with their fathers when he brought them out of Egypt which they brake though the Lord was an husband unto them but a covenant that he would write his Law in their harts and forgive their iniquitie which Paul expoundeth to be the new Covenant or Testament now confirmed by Christ Heb. 8. 8. c. Now to apply these promises which concerned future times graces in Christ to that present time whē they were in their synns unrepentant unbeleeving unforgiven under the bill of divorce and put away from the Lord is quite to mysse of the mark which the prophet aymeth at For though he speaketh to Israel as a body or corporation which continueth through many ages yet not those persons then
living but their posteritie are meant for they perished in their synns save some few that turned to the Lord but their after generations found mercie Neyther can we deny if we rightly observe th'Apostles doctrine in Rom. 11. but those and the like promises made by the prophets doe belong to the Iewes even at this day though for the present they are without the covenant in their owne persons for when the fulnesse of the Gentiles is come in all Israel shal be saved sayth he as it is written There shall come out of Sion the Deliverer and shall turne away ungodlynes from Iakob And this is my covenant unto them when I shall take away their synns As concerning the Gospel they are enemies for your sakes but as touching the election beloved for the fathers The conditions propounded he observeth not namely Return thou backsliding Israel and J will not cause mine anger to fall upon you Onely acknowledge thine iniquitie c. But pleadeth as if they in that rebellious estate were still in their persons in the covenant of grace visibly though God because they returned not had given them the bill of divorce Contrary to the gospell which sayth If we say that we have fellowship with God and walk in darknes we lye and doe not the trueth If we confesse our synns he is faithfull and just to forgive us c. If we say that we have not synned we make him a lyar and his word is not in us 1. Ioh. 1. 6. 9. 10. Now this was Israels state they walked in darknes and synns and left all the Commandements of the Lord their God they would not turne from their evill wayes nor hear the Lords prophets nor beleeve in the Lord their God but walked in all the synns of Ieroboam they departed not from them until the Lord removed Israel out of his sight And if any of them after their dispersion returned to the Lord they were then received so also were the Gentiles that turned to him and so the Iewes at this day that come unto Christ. He distinguisheth not the times For their mariage with the Lord which he sayth the best writers expound of the covenant of grace if he referr it to the future time of Christ is true but then it will nothing help those unrepentant synners divorced from the Lord for by the bill of divorce the mariage is dissolved as before is proved If he referr it to former times it agreeth not with the scope of the prophesie as I shewed but if that be granted him then his best writers wil hardly prove it to meane the covenant of grace for better then they doe shew it to be the covenant of the Law even Ieremie himself and Paul his expositor For Ieremie in chap. 31. v. 32. useth the same word Baalti J was maried to them when he speaketh of the old covenant made when they came out of Egypt which was the covenant of workes not of grace though they were then also in the covenant of grace as they were in the faith of Christ. And Paul expoundeth that word Baalti according to the Greek version J regarded them not Heb. 8. 9. which is quite contrary to mine opposites purpose But it is usual in the Prophets to speak of things to come as already doen as Esaias prophesying of Christ sayth Unto us a child is borne Esai 9. 6. who was not borne til many yeres after And so here the Greek version so much approved in the new Testament expoundeth this word Baalti J am or was maried futurely thus For J wil rule over you and wil take you one of a citie and two of a familie and bring you into Sion so it is a prophesie of a future mariage with Christ and accordeth to the Apostles writing unto that people saying ye are an holy nation a peculiar people c which in time pass◠were not a people but are now the people of God which had not obteyned mercie but now have obteyned mercie 1 Pet. 2. 9. 10. When was the time that Israel were no people nor obteyned mercie unless when Lo-ammi and Lo-ruhamah were borne Hos. 1. 6. 9. and Ephraim was so broken that it was not a people Esai 7. 8. Thus Peter testifying they were no people by which name Moses calleth the Gentiles when they were estranged from God Deut. 32. 21. and Paul saying that God regarded them not or cared not for them because of their breach of covenant Heb. 8. 9. doe overthrow all my opposites plea for them in their most synfull and unrepentant estate That which he sayth from Jer. 3. 1. that God dealt otherweise herein then a man doth with his wife whom he putteth away c helpeth him not First he should say then a man might doe with his wife for it was syn for such a man to returne to his wife it polluted the land Jer. 3. 1. the reason wherof was the man by unjust divorce had caused his wife to be defiled as the law closely teacheth Deut. 24. 1. 4 which fault cannot be imputed to the Lord. Secondly the Lord dealeth likeweise with the Gentiles when they turne from their adulteries he receiveth them according to his former covenant and spiritual mariage with Noe and his seed Genes 9. 9. 16. Esai 54. 1. 4. 5. 9. 10. So the promise being conditional benefited not them that would not returne unto him The last point of the stablenes of Gods promise though but a few are made partakers of it Rom. 11. 1. 5. is true and concerneth as well the Gentiles as the Iewes for in all ages God brought some of the Gentiles into his grace as the whole historie of the scripture sheweth Wherfore it is marvel how he could so insist upon the promise made to the Iewes to their children in Act. 2. 39. wheras the promise of grace in Christ perteyned also to the Gentiles as is testified by all the Prophets Deut. 32. 43. Psal. 117. Esa. 19. 24. 2◠49. 1. 6. Ezek. 4◠22 And wheras next he digresseth to speak of Iudah and from Esa. 54. 4. compared with Ier. 51. 5. would shew how in one respect they were forsaken and bare the reproch of widowhood to weet by their captivity in Babylon and in an other respect they were not forsaken as a widow of the Lord who yet remembred his covenant to shew them mercie he foloweth his own wisdom in expounding the scriptures regardeth not the wisdom of God who elswhere hath opened that prophesie after a heavenly manner The prophet Esaias in chapt 53. foretold of Christ and of his suffrings and in chap. 54. he prophesieth of the Christian church and beginneth Sing joyfully ô barren woman thou that didst not beare for moe are the children of the desolate then the children of the maried wife sayth the Lord. This argument he goeth on to inlarge shewing the former shame and reproach which this
Elias prayer against Israel and Gods answer J have reserved to my self 7000. men who have not bowed the knee to the image of Baal Even so then sayth he at this present time also there is a remnant according to the election of grace c. By this we are taught 1. That if a few or any one of a people be reserved of God though the multitude be cast away yet it cannot be sayd absolutely that God hath cast away his people And this may lead us to understand why God called Israel his people in their apostasie because some he kept from falling into it some he brought out of it by repentance 2. That those are in deed Gods people whom he foreknew the rest are cast off Now those which are foreknowen of God are described thus that he also did predestinate them to be conformed to the image of his sont them he also called them he also justified them he also glorified Rom. 8. 2◠〈◊〉 Thus are we led to judge who are Gods people when we see their calling justifying and gloryfying that is their sanctification â— Cor. 3â— â—8 by which iâ— charitie we are to judge of their predestination and estate in grace 3. That as the remnant of the Iewes which imbraced the gospel were the election of grace that is the people whom in charitie we should judge to be elected of God according to his grace and the others are blinded hardned cast off til God give them repentance so in Israel they that kept themselves from the coÌ„mon idolatrie of Baal inwardly and outwardly and reteyned the true service of God were his election of grace and to be judged his true people the others that synned in Baal were dead til God gave them repentance unto life Thus the Apostles exposition and application of those 7000. in Israel may help us to judge of their estate aright And not because circumcision was unto them the seale of grace and of forgivenes of synns to conclude that therfore it was likeweise to them that served Baal for so we should prostitute Gods grace and the seals therof to such as God condemneth and rejecteth Fiftly he instanceth the worship of Baal by Iudah Ier. 7. Judg. 2. c. Wherto I answer as before that Iudah in her constitution remayned a true church though corrupted Israel being a false church as hath been manifested Neyther was the defection universall and open as in Israel As for such in Iudah as so fell from God and would not be brought to repentance the Prophet telleth them they trusted in lying words when they sayd The Temple of the Lord the Temple of the Lord c. Ier. 7. 4. 8. the Lord threatneth to cast them out of his sight and forbad his Prophet to pray for them Jer. 7. 15. 16. So their circumcision became unto them uncircumcision Rom. 2. 25. To this he objecteth Though mans idolatrie c may make Gods sacraments improfitable to himself yet can they not make them lying and deceitfull signes but that in the Lords ordinance they are unto all and therfore also unto them his true signes and faithfull seals on his part of forgivenes of synns and life eternal For shall the infidelitie of man turne the truth of God into a lye God forbid Answ. I have before answered that all Gods ordinances are in them selves and on his part holy faithfull and true They are true seals of forgivenes of synns but to such as are worthy partakers of them in faith otherweise they seale judgment unto men 1 Cor. 11. 27. 28 29. And it is not his ordinance that open and obstinate idolaters and wicked men should administer or receive them Ezek. 44. 9. Numb 15. 30. 31. Levit. 7. 20. Psalm 〈◊〉 1â— 17. That men may turne the truth of God into a lye the Apostle plainly teacheth Rom. 1. 25. so may they the truth of his ordinances into lyes But the truth of God as it is in himself or his faithfulnes is unchangeable if men beleeve not or sanctifie him not they perish by the judgment of God which is according to trueth and his faithfulnes suffreth him not to save such unless he make them first new creatures and beleevers Joh. 3. 36. 1. Joh. 5. 10. 12. Sixtly he expoundeth Israels death in Hos. 13. 1. to be by the exposition of sundry writers not death in syn but slayn for their synns or their estate overthrowen or neer utter destruction c. Answ. Both may be true that first they were dead in syn and after destroyed civilly for their syn Gods judgmeÌ„ts are according to mens deserts he destroyed not the Amorites Egyptians and other nations til their iniquitie was full Gen. 15. 16. Wherfore to condemne the exposition which I gave because an other consequent folowed upon it as the ruine of Achabs house or the like is no fitme argument And to his many expositors whom he citeth I oppose one greater then all even th'Apostle in Rom. 11. before spoken of who sheweth the election of grace to be in the 7000 that worshiped not Baal and not in the multitude of the Baalists And if they were not of the election of grace then were they dead in syn though he and many say the contrary Finally he alleageth the sayings of the Prophet before and after The Lord found Iakob in Bethel and there he spake with us c Therfore turne thou to thy God c. Hos. 12. 4. 5. 6. 9. And yet am J the Lord thy God from the land of Egypt and thou shalt know no God but me I did know thee in the wildernes c. Hose 13. 4. 5. Answ. I have before shewed that the prophets speak to Israel as a corporation or body which after a sort continueth one and the same through many generations when yet as touching their particular persons or generations they are different contrary as godly fathers in the state of grace and life may beget wicked children without grace and in state of death Ezek. 18. 9. 10. 13. 14. 17. 18. c. So the King of Tyre had been in Eden the garden of God a proselyte in the Church Ezek. 28. 13. not that heathen king then living but his predecessor Huram long before 1. King 5. So Paul speaketh of the Iewes cast away of God as the same people till their last calling Rom. 11. And I doubt not but a man preaching to convert them at this day might apply unto them the like sayings I am the Lord thy God from the land of Egypt thou shalt know no God but me J led thee in the wildernes c. But alwayes in such general phrases the promises of grace belong onely to such as beleeve and turne to the Lord the others that remaine hardned shall perish And hitherto of his exceptions against the scriptures which I cited although as I shewed if they had continued Gods true church in the land yet wheÌ„ they were for obstinacie in their synns cast
with the Holy Ghost nor any other infants there baptised Answ. We and all are by nature the children of vvrath Eph. 2. 3. and being born in Antichrists church we had not the visible covenant of promise vvhich is given onely to Christs Church Albeit God hath his elect in false Churches as among the Gentiles of old and in Israel after they vvere divorced from the Lord. Jer. 3. vvhom he can save vvithout baptisme as he did vvithout circumcision The same is answered to his fifth obiection of the same persons come to yeares And is further cleared in the* answer to his second argument for the Church of Rome vvhere he alleaged the like things And vvhere he sayth Either we have no outward baptisme at all confirming the covenant of God or else we had it before we came under the Lords covenant and in a church divorced from the Lord. I answer Wee had the outward vvashing vvith vvater as the Israelites had the outward cutting of the flesh vvhen they were divorced from the Lord Ier. 3. 8. vvhich could not then confirme Gods covenant to us or them in such synfull estate But as after vvhen they repented and turned to the Lord they had their outward cutting sanctified unto them for a signe of his covenant and were admitted to eat of his Passover Ezr. 6. 21. vvhich no uncircumcised might eat of Exod. 12. 48. so our vvashing hath been by like grace sanctified unto us for a signe of his covenant and vve may lawfully eat of the Lords Supper His 6. reason is of like na ure touching the members of the Antichristian church that they have not the Lords baptisme being not come to the Lord in true faith and repentance c. This also is before spoken of in answering his reasons for that church The Scripture sheweth them to bee departed from the faith of Christ 2. Thes. 2. 1. Tim. 4. to bedead in syn Rev. 20. to bee under the vvrath of God Rev. 14. 9. 10. 11. Our opposite himself sayth of that church She is a notorious harlot and idolatress and of the Hierarchie the ministers of that church vvhich have the same baptisme vvith the people and doe administer baptisme to that people he sayth they are the Man of Syn the son of perdition 2. Thess. 2. the Beast Rev. 13. concerning vvhom he could not endure that vve should aske his proofe that ever they were maried unto Christ. And are such a people and Hierarchy remaining in that estate come to the Lord in true faith and repentance If they have brought themselves by their idolatries heresies and innumerable synns into a woeful estate vvhat are we that we should justifie those vvhom God condemneth Let false prophets preach peace unto them wee must notwithstanding declare the judgements of the Lord vvhose wrath is revealed from heaven against all ungodliness and unrighteousness of men who deteyn the truth in unrighteousness Rom. 1. 18. 7. Finally sayth he Wheras they say the outward washing need not to be repeated and yet say also they have renounced the Romish Baptisme as an impure idol in their abuse they use shifts and contradict themselves For if the outward baptisme be an Idol why doe they reteyn it Jf not why have they renounced it Answ. I have formerly shewed the shift and contradiction to be in himself who pleaded against the Anabaptists that there is but one baptisme and now against us would have two 2. I have also shewed that Gods ordinance turned into an idol or lye the lye the idol is to be renounced the truth of the ordinance reteyned so doe we That sayth he which they speak of their abuse is a shift Difference is to be put between a thing abused and th' abuse therof The scriptures are the word of God and not an impure idol to be renounced though they be abused by the Papists and themselves c. Answ. when he hath nought ells to answer he casteth reproches and calleth my reason a shift Would he have me so impious as to call Baptisme the Lords supper or other divine ordinances idols unless for the syn and abuse of men which turne them to idols as the trueth of God was turned into a lye by the Gentiles Rom. 1. 25. And doe not I put that very difference which himself here putteth how then is it a shift in me more then in him The scripture in it self is alwayes pure yet popish heresies falsly gathered from the scriptures are most impure these we reject but hold fast the scripture Water in popish baptisme is Gods good creature Antichrist hath turned it and the action with it into an abominable idol as if it gave grace and washed away syn by the work doon of a sacrilegious priest This abomination we reject the creature of God is of his grace sanctified unto us and we reteyn it Now follow his other reasons to prove it no idol but true baptisme 1. Because an Idol c. is an invention of man in the worship of God wheras Baptisme in those churches is of the holy things of God a true signe of his covenant c. Answ. The first is granted him the latter is denyed and he but beggeth the question For neyther doth the church continew in Rome which th'Apostles planted neyther doth the true baptisme there continew any more then the true Supper of our Lord turned by them into an abominable Mass or any more then the true ministery which is changed by his own grant into a man of syn a Beast and the great Antichrist Or any more then the true Censure of excommunication which they profane against such as forsake their idolatrous church 2. Els those churches should not have a mixture of Gods ordinances with their own inventions c but should be utterly deprived of all and every one of Gods ordinances But they have such a mixed estate c. Answ. He concludeth nothing but should conclude therfore it is no idol to them in their abuse but Christs true baptisme This I deny And first I answer that all the heathens had before Christs coming a mixture of Gods ordinances with their own inventions yet were they not therfore in the covenant of grace neyther had they the true signes and seals therof 2. as mens inventions are idols so Gods ordinances may by men be turned into idols as are the sacraments in Rome For is not the wheaten God in their supper an Idol what mouth wil deny it Mine opposite pressed with it passeth it over alwayes as if he could not see it That thing alone would have convinced this and many other his reasons of like sort if he durst have medled with it 3. Jf their baptisme were an idol then it should be syn in them to reteyn that baptisme still c. Ans. How often shall we have repetitions of the same thing He hath been answered the idol ought to be put away the ordinance of God ought to be reteyned If the Iewes had