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.
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
A REPLY TO A PRETENDED CHRISTIAN PLEA FOR THE ANTICHISTIAN CHVRCH OF ROME published by Mr. Francis Iohnson ao. 1617. Wherin the weakness of the sayd Plea is manifested and arguments alleaged for the Church of Rome and Baptisme therein are refuted By Henry Ainsworth Anno 1618. We would have healed Babylon but she is not healed forsake her and let us goe every one into his owne countrie for her judgment reacheth unto heaven and is lifted up even to the skies Ier. 51. 9. Printed in the yere 1620. The Preface TWo things good Reader have been heretofore controverted between Mr. Iohnson and mee the one concerning the Power of the Christian church which he would have installed in the Ministerie thereof the other concerning the Antichristian church of Rome with the ministerie and baptisme thereof which he hath pleaded to be true though corrupted I have proved to be false and deceytfull These things have passed publikly through mine Opposites occasion in Mr Richard Cliftons Advertisement and my Animadversion therto The former of these two points Mr. Iohnson hath left vnanswered so the prudent may judge of the strife by that which we both have sayd the latter he hath sought to mainteyne by a colourable Plea for the Romane church cheifly underpropped by two reasons 1. because Antichrist should sit in the Temple of God 2. and because Apostate Israel the figure of this Antichristian church was the church of God as he pretendeth These with his other like reasons I have laboured to refell in this treatise folowing His order of handling them I have altered beginning with the Church of Rome then with the Baptisme of that church for so I judge the trueth of the controversie wil soonest appeare His often longsome repetitions I seek to abridge as being fruitlesse wearisome to the Readers his bold and bitter taunts I passe over being not willing to answer any man and least of all the dead to such things As also his marching us among the Anabaptists for our more disgrace his dissembling of his own former judgment and accord with us in the things now controverted imputing them to us and others when himself hath formerly spoken and written for the things which he now would pull down but hath not taken away his owne grounds Onely wheras in his preface he intimateth sundry manifest untruthes published in the Animadversion but nameth none I signifie in a good conscience that to my knowledge â— published not any one untrueth but rather spared him then pressed things in extremitie That which I suppose he aimeth at I set downe from the report of honest faithfull witnesses of whome some are now at rest in the Lord who would not as I am perswaded willingly have related any thing but the trueth Finally as in all other my labours so in these controversies following I indevour to find out manifest the way and wil of God by the light of his word to the glorie of his name and comfort of those that love the trueth in sinceritie A REPLY TO A PRETENDED Christian Plea for the Antichristian Church of Rome WEe are taught of God that they which forsake the Law praise the wicked but such as keep the Law will contend with them Wherfore though my desire hath been to leave off contention with all men to labour to build up Sion in peace yet being provoked by name my writings against the Man of syn that Son of perdition being publickly traduced I held it my dutie to mainteyne the warre which I began to wage against the Beast whom The Lord will consume with the spirit of his mouth and will abolish with the brightnes of his coming The state of this controversie is whether notwithstanding the infinite idolatries and other abominations now of a long time with strong hand practised by the church of Rome it be to be reputed the true church of Christ and the Sacraments especially Baptisme to be esteemed the true signes and seals of the covenant of grace from God to them in their present estate I deny it mine opposite hath colourably pleaded for it inveighed much against me in his last book called A Christian Plea ao. 1617. Wherin though in many things he deserved sharp blame yet having ended his life with his work and not being now to answer for himself or make use of that which is written I will omitt the just reproofs which might through Gods mercie have been a benefit unto him and will address my self to remove the stumbling blocks out of others way and to cleare the trueth which is darkned with the cloud of error The Lord which hath taken this counsel against Babylon that the least of the flock shal draw them out and that he will surely make their habitation desolate with them inable me with his grace to â—ight the good fight of â—aith and to declare in Sion the vengeance of the LORD our God the vengeance of his Temple Of the church of â—ome BEcause the true Church is that people to whom perteyneth the adoption of sonns and the glorie and the covenants the giving of the Law and the service of God and the promises it is requisite that we first haÌ„dle the state of Antichrists church so shall we the better discerne of the ministerie seales of the covenant and other ordinances of God which the man of syn abuseth whether they be true or false unto them in that their synfull abuse In my former answer I layd downe these grounds The Antichristian synagogue is by the Holy Ghost called a Beast Rev. 13. 11. which signifieth a Kingdome Dan. 7. 23. it is named also a great Citie Rev. 11. 8. which noteth the largenes of tha tpolitie kingdome It cometh up out of the earth Rev. 13. 11. as being of this world which Christs kingdome that cometh downe from heaveÌ„ Rev. 21. 2. is not and therefore is called a man of syn 2 Thes. 2. 3. and a great whore Rev. 17. 1. whose head is Abaddon or Apollyon Revel 9. 11. the Destroyer of others and himself the son of perdition 2 Thes. 2. 3. and they that follow him are the children of damnation 2 Thes. 2. 12. This wicked generation warreth against the Lamb Christ and against the Saincts Rev. 17. 14. 6. and 13. 7. blasphemeth Gods name and Tabernacle and them that dwel in heaven Rev. 13. 6. that is the true church whose conversation is heavenly Phil. 3. 20. Yet doe they all this mischief under shew of Christian religion and therefore this Beast hath hornes like the Lamb Christ Rev. 13. 11. this whore is arayed with purple scarlet guilded with gold precious stones and pearles Rev. 17. 4. as if she were the Queen and spouse of Christ Psal. 45. 9. 13. Ezek. 16. â—0 13. Song 7. 5. she hath Peace-offrings and Vowes Prov. 7. 14. as if she were devout in Gods service Psal. 66. 13. bread and waters Prov. 9. 16. 17. as ready
to refresh the wearie soules Her doctrines sweet and amiable lyes spoken in hypocrisie Prov. 5. 3. 1 Tim. 4. 2. but yet confirmed with signes and miracles as if they came from heaven 2 Thes. 2. 9. Rev. 13. 13. 14. her power efficacie great prevailing over the many and the mightie the Kings and Princes of the world deceiving all nations with her inchantments Prov. 7. 21. 26. Rev. 17. 2 18. 23. and if it were possible Gods very elect Math. 24. 24. Her continuance and outward prosperitie is long Rev. 13. 5. 18. 7. 20. 2. 4. her end miserable Rev. 18. 19. 21. 19. 20. 21. consumed with the spirit of the Lords mouth and abolished with the brightnes of his coming 2 Thes. 2. 8. And for her destruction the heavens shall rejoyce and sing praises to God Rev. 18. 20. 19. 1. 2. The accomplishment of these prophesies I there shewed to be in the Church of Rome at this day confirmed by her own canons and doctors that set forth her profession and practise These grounds remayne yet unanswered by mine opposite being such as I assure my self neither could he neither can any soundly refute Now let us see how farr he yeildeth and how he opposeth First he prayeth all to take knowledge that his minde and desire in himselfe is to plead against the present estate of that church and not for it acknowledging it to be fallen into most synful and deep defection and apostasie and so to be a notorious harlot and idolatress which all the people of God ought to forsake and to witnes the trueth there against even vnto death How well this his acknowledgement agreeth with his plea in the residue of his book shall appeare in the discussing of the reasons after folowing But what sayth he to the description of Antichrists church which I before shewed from the scriptures He sayth I speak of the church and Synagogue of Antichrist of the Beast of the great Citie of the man of Syn of the great whore of Abaddon or Apollyon the son of perdition c. wheras I should treat of the Temple of God wherof Paul speaketh 2 Thes. 2. Hereupon he chargeth me to keep what I could from the point of the question in hand and therefore also to confound things that differ I answer that the the question was by this mine opposites former graunt about the church of Rome whether it were the church of God or no. Now when at first I shew from the scriptures what maner of Church that Romane church is in Gods account how could he charge me to keep from the point of the question 2ly the place of th'Apostle being alleaged by mine opposite for a proof that the church wherein Antichrist sitteth is the Church of God I come immediately after to scan that scripture and yet he challengeth me for keeping from the point wheras all men of judgement may see it was needful to know what God foretold of that church throughout the scriptures that so we might understand in what sense Antichrist is sayd to sit in the Temple of God 2 Thes. 2. For seing the Temple of God is a figurative phrase taken from the shadowes of the Law it is not wisedome in us to expound a parabolical speech contrary to the plaine scriptures grounds of Christian religion but we must understand it according to them Wherefore there being no other answer made to the description aforesayd it standeth in force to prove that the church of Rome is not the true Church of Christ. So for the accomplishment of the prophesies wheras I shewed from the Papists own writings of their church how fitly it agreeth with Antichrists synagogue foretold of by God mine opposite answereth I tell them of a Church such as Bellarmine and others describe one part wherof lives on earth an other under the earth and a third part in heaven c. Wheras our question is of the Temple of God wherof Paul speaketh 2. Thes. 2. 4. and of the court and holy citie wherof Iohn speaketh Rev. 11. 2. Thus neyther the Prophesies of God nor the complement of them shewed by the men themselves whom the prophesies concerne may be brought to clear the controversie but mine opposite will insist upon dark and figurative speeches that men may be the more easily deluded For how shall we prove against Papists that the Pope is Antichrist if we may not alleage the Popes owne doctrines and practises which are contrary to Christ Yea how shall we judge of any church but by their owne Confessions published and comparing them with the scripures Wherefore the profession of Papists concerning their church is a strong argument wherby they may be discovered to be none of Christs even the Cretian lyars testimonie against themselves is true as the Apostle noteth Tit. 1. 12. 13. An Answer to the arguments brought for the church of Rome MIne opposite pleadeth thus 1. First J take an argument from the baptisme had in the churches aforesayd the Apostate churches of Christians thus The Baptisme had in the church of Rome is the Lords baptisme the signe and seale of his covenant the ordinance of God had in that church from the Apostles times before Antichrist there arose Rom. 6. 2. 3. and so is true baptisme which is from heaven and not of men that one baptisme which perteyneth to the bodie of Christ Eph. 4. 4. 5. which the Lord hath given to his church and not man c. Therfore the church of Rome is the church of God and under his covenant c. Answ. Here let it first be observed whether mine opposite pleadeth against the present estate of that church as before he pretended For if they be under Gods covenant have it sealed unto them from heaven by that one true baptisme then are they in the state of grace and of salvation which is the very thing that all Papists at this day doe plead for Concerning his Argument I deny that the baptisme had in all Apostate churches of Christians and particularly in the church of Rome is the Lords true baptisme or the signe and seale of his covenant of grace unto them Here mine opposite referreth me to an other place of his book for proof of the trueth of their Baptisme wherto I will make answer anone in their place And now that my denyal may not be so bare as is his assertion here I will insist upon the two scriptures which he citeth and disprove their baptisme In Rom. 6. 2. 3. 4. the Apostle sayth How shall we that are dead to syn live any longer therin Know ye not that so many of us as are baptised into Christ Iesus were baptised into his death Therfore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glorie of the Father even so we also should walk â—n nâ—wnes of life Here first the
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
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
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
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
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
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
he would 〈…〉 his first covenant and so receive them againe to grace in Christ. Vnto which I now add this sixt that God called himself the God of Jsrael and them his people because of many among them that were in deed his both such as yeilded not to Ieroboams idolatrie but went to Ierusalem to sacrifice 2 Chron. 11. 16. and seven thousand in Jsrael which bowed not the knee to Baal 1 King 19. 18. and such also as erring at first in simplicitie were by the Prophets brought to repentance though the general state of the land never repented but went on in their syn til the Lord cast them out of his sight as is testified in 2 King 17. His next chief ground is the comparison of Iudah who likeweise for sook the Lord and sometime became more corrupt then Israel so that if Israel were not in trueth Gods people and church then Iudah was not Answ. I have shewed how Israel might be called Gods people still and why I judge them not to be Gods true Church For Iudah they changed not the constitution wherin they were set of God made no new face of a Church no new Temples preists c as did Israel Therfore they did wickedly in the true Church as often times greater impietie is committed in the Church then among the heathens yet the state of the church of the heathens may not be compared though the punishmēt of such as transgress in the Church and repent not shal be worse then the heathens Mat. 11. 20. 24. Secondly the defection of Iudah was not generall like Israels though sometime the scriptures speak generally when many are corrupted but even then when for their synns they were caried into Babylon there was a godly company compared to a basket of good figgs Ier. 24. 2. 5. 6. 7. which had cried out for all the abominations were marked and reserved of God Ezek. 9. 4. c Thirdly the state of Iudah was often times reformed by many good Kings as Iosiah Ezekiah Iehosaphat and others the people brought to repentance and the covenant renewed but never so in Israel by any king that there reigned from their first apostasie to the captivitie 2 King 17. Fourthly for the wicked troupes in Iudah that refused admonition persecuted their brethren killed the Prophets mainteyned idolatrie for which the godly left their synfull communion I hold them not Gods true Church or in his covenant of grace Because the covenant was alwayes conditional if men repent and beleeve as I have before proved and mine opposite himself hath granted This may suffice to his often repeated reasons which are deduced and varied from the groundes aforesayd Touching 2 Chron. 15. 3. IShewed from the Prophet Azariahs speech to Asa and all Iudah that Israel was without the true God without teaching Priest and without Law 2 Chron. 15. 1. 2. 3. and therfore could not in that estate be judged to be in the covenant of grace Mine opposite laboureth to bring Iudah it self also within this estate but that hath no colour with it The distinction of names Iudah and Israel the state of Iudah under Solomon Roboam Abijah and Asa though corruptions were come in plainly sheweth it otherweise and I leave it to the readers judgment 2. he granteth it may well be understood of the 10. tribes and sheweth good reasons for it how then doth he take away the weight of the reason that Israel being without the true God without a teaching Priest Gods true ministerie and without Law could not in that estate be Gods true church in his covenant of grace or have the true seales therof unto them He fayrly denyeth the conclusion Jt wil not prove sayth he that circumcision or the other ordinances of God had in Jsrael or in Judah were false and deceytfull signes c. Jf it would then it might be urged against Iudah also and where then was circumcision c. I answer If there were no circumcision but among them that were without the true God without his ministerie and without his Law then was there no true circumcision in the world For if we consider the first institution of circumcision Gen. 17. and the Apostles doctrine of it in Rom. 2. 25. 28. 29. 4. 11. and the doctrine of Christian baptisme now answerable to circumcision of old it is impossible that that people should have the true seale of righteousnes and salvation from God in Christ that are without God and without Christ. No colourable excuses or distinctions wil here availe◠except men can prove an absolute promise of salvation whether men repent beleeve or no whether they be in God and Christ or no Which is contrary to all the scriptures Wherfore this one testimonie is ynough to overthrow all his long plea for Israel as if they in this synfull stare unrepentant continued stil actually in the covenant of grace and state of salvation And what colour maketh he against this plaine scripture He first speaketh of forsaking God what it meaneth and how it is spoken of the Iewes in the Prophets namely of forsaking his Law Temple Worship and service and not simply of so dealing with the Lord himself as the bare words and letter it self might seem to imply For even in the defection of Israel when Ieroboam set up the calves yet stil they intended to worship the Lord that brought them out of the land of Egypt c. 1 King 12. 28. Answ. First observe how here he would not have the bare words and letter of the scripture to be insisted upon yet is it his continuall practise and onely colourable reasons For the Temple of God 2. Thes. 2. and the people of God are his mayn grounds for the church of Rome and of apostate Israel 2. He omitteth the words which I cited that Israel was without the true God c and speaketh of an other phrase of their forsaking the Lord to ease his burden which he found too heavy 3. It is granted him that by forsaking the Lord is meant the forsaking of his Law Temple Worship and service and not that they did professedly renounce God but stil pretended and intended to serve the true God what would he inferr hereupon This maketh the more against his plea for them The scripture sayth they were without the true God without teaching Priest without Law this was true eyther in their own account or in Gods not in their own account for they thought they stil reteyned the true God even as the heathens of old hereticks Antichristians and Iewes at this day perswade themselves that they serve the true God therfore they were such in Gods account Now Gods judgment is alwayes according to trueth when mans judgment erreth and deceiveth himself Thus then though Israel thought themselves the true church and to have the true God as mine opposite also thinketh and pleadeth for them yet in the Lords account which is trueth they were without the true God
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