Animadversion to Cliftons Advertisement — Henry Ainsworth

Animadversion to Cliftons Advertisement · Henry Ainsworth

The 5. point of difference: in the Letter.

1. WEe had learned that it was gross errour, and notorious absurditie,Apolog. p. 113. eyther to hold the Popish Church to be a true Church, having a true Ministerie and true sacraments, or ells that men men must admitt of rebaptising. But now we have heard, that the baptisme of the Popish church is true baptisme (by which we are bound to cōmunion,) or ells that men must be rebaptised: and that the church of Rome is the Church of God, because Antichrist should sit in the Temple of God.

With this they joyn the 4. & 8. out of the printed copie.

4. The 31. Article of our Confession, (and also our Apologie, p. 109.) professeth that such ecclesiastical assemblies as remayn so in confusion and bondage under that Antichristian ministerie, courts, canons, &c. cannot be estemed true visible churches &c. These now plead, not onelyonly for thē, but for Rome it self, to be the true church of God.

8. The 8. is as the 5. before expressed.

These things are confirmed by sundry scriptures and reasons in the places quoted, as the reader may there see.

Against these their former testimonies they now “Advertis. p. 54.thus dispute. 1: Jt is true baptisme: as the circumcision in Jsraels Apostasie was true circumcision. I answer, these are their own assertions: but we would hear, Thus sayth the Lord. True circumcision was the seal of the righteteousnes of faith: Rom. 4.11. Israel in their Apostasie were fallen from the faith, Hos. 11, 12. they were without the true God, & without preist to teach, and without law, 2. Chron. 15.3. and how then could they have the true circumcision, the seal of the righteousnes of faith, and forgivnes of their synns, in that sinful estate? 2. The matching of Popish baptisme and Israels circumcision, though in this they agree that they are both false sacraments & lying signes: yet is baptisme ten times more defiled in Rome, then circumcision was in Israel. Let us take a view therof, as it is at the best, and now refined by the Iesuites. When any man comes to be baptised in Poperie, after some quaestions praemised, 1. aBellarm. de sac bap. l. 1. c. …5.He hath the sign of the Cross made on his forehead and breast; which holy signe among other good properties, hath power to drive away bB…llarm. de imag. l. 2. c. 29.divils, 2. Then foloweth cBell. de bapt. l. 1. c. 2….Exorcisme that is, adjuration of the Divils to goe frō the man that is to be baptised. 3. After that comes dBell. ibidExsufflatiō or blowing of the Divils away, & an afflation of the good spirit in their sted. 4. Next foloweth the tasting of salt, which is unto them in sted of the Eucharist. 5. Then the touching of the nosthrills and eares with spittle, and saying Ephata, that is, be opened. 6. After that the preist gives him imposition of hands, and his blessing. 7. And then he is anoynted with blessed oil on his brest and showlders. Bellarmin. ibid. c. 26.8. When he is thus sanctified, a name is given unto him. 9. He must have Godfathers or Godmothers, to instruct him in time to come. 10. Then folowes consecration of the water, 11. And a dipping three times into the water, in the name of the Father of the Son & of the holy Ghost. 12. After comes *Bellarm. ibid. c. 27.the kyss of peace, in sign that the brother is baptised. 13. And an Vnction of the Chrisme, on the crown of his head. 14. Then is a waxe candle lighted given him, for a sign of faith and grace received, & that he is trāslated out of darknes into light. 15. And a white garment is put upō him, which he weareth for a certayn time. These pageants are playd in Babels language, an unknown tongue: & this baptisme ex opere operato, by the work wrought (for here is a great deal more doon then Christ ever would,) dooth ‘*Bellar. de de effect. sacr. l. 2. c. 3conferr grace, and in very deed fBell. de bapt. l. 1. c. 13.taketh away al synns, so as they are not onelyonly not imputed, but ther is not any thing that can be imputed for a blame unto him. And if any shal say, that grace is not conferred by the work doon, the Fathers of the Council of Trent have decreed, gConcil. Trident. ses. 7. de sacr. in Gē. can. 8.Let him be accursed. And although this baptism be of it self so gracious, yet any graceless person may baptise in time of need, be it man or †Bell. de bapt. l. 2. c. 7. & l. 1. c. 25.woman, be it Christian, Jew, Turk or Pagan: baptisme hath his effect, & conferreth popish grace, and washeth away synns notwithstanding. This is the baptisme about which we contend: now let us proceed with our opposites arguments. Jf … be not a true baptisme (hAdvert. p. 54. say they) it is a false: and false baptism is not Gods baptisme. &c. A true baptisme we are bound to have, when we have the means, wherfore they that hold it not to be true baptisme, must be rebaptised. I answer, we doubt not but it is a false baptisme, and a lying signe, wherwith Antichrist deceiveth his subjects, under a shew of Christianitie: 1. because it is not possible for any work of a mere man (much less of a sacrilegious preist) to give grace, or to take away synns, for this is peculiar to iIoh. 1.17. Heb. 10, 10, 14. 1. Ioh. 1.7.Christ God and man, and to his most precious blood, which onelyonly clenseth us from al syn. 2. because true baptisme being a sign of the kAct. 22.16 Rom. 4, 11. & 6, 3, 4. 1. Cor. 12, 13.washing away of synns, and a seal of the righteousnes of faith, of our ingraffing into Christ, his death, burial & resurrection: it cannot be that Antichrist the man of syn, and his worshippers, which are by the sentence of God devote unto l2 Thes. 2, 4— 12. Rev. 14, 9, 10.damnation, should have from God such a sign and seal; but they falsly usurp the same, as many other things to their just judgement. Yet need not men that discern and forsake those lyes and impostures, to have any new washing: because the Idolaters heretofore m2 Chro. 30, 1. &c. Ezr. 6, 21,repenting & forsaking their false synagogues and lying signes in thē usurped, needed not a new outward cutting or circumcising, as is shewed at large in our former writings, Discoverie, p. 116.—120. Apologie p. 110.—113. For though the degree of syn in Rome be greater by farr then that of Apostate Israel, (as elswhere aArrow against Idol. c. 5.is also manifested:) yet seing they then were fallen b2. Chro. 15.3.from God and from his church, and so were cIer. 3.8.divorsed from the Lord, and were dHos. 2.2.not his wife, but eHos. 13.1dead in their synns: the ordinances of God which they in shew reteyned, could not be unto them the signes and seals of forgivnes of synns, and of life eternal, and therfore were in their use of them, false and deceytful; as were also the ordinances of God reteyned in other nations, as fNumb. 23, 1. Pompon. Laetus de sacerdo. Tibull. l. 1. Eleg. 10. & l. 2. eleg. 1. 2. Homer. Odyss. 3. & Iliad. 1. Virgil. Aen. 2. Caesar. bell. Gall. l. 6.Altars, Sacrifices, Preists, tithes, firstfruits, incense, meat offrings, drink offrings, feasts, baptismes or washings, anoyntings, excōmunications, prayers, vowes, & many the like, wherof al histories doo bear record, that the Gentiles did reteyn them.

2. They proceed secondly and say, Jf the baptism had in the church of Rome be not true baptisme, then it is not the Lords baptisme: and then they which have no other but it, should get the Lords baptisme, afore they come to the Lords table, to eat the Lords supper &c. I answer, this reason is the same in effect with the former, and there answered, as also long agoe objected by the enemies of the truth, and refuted by aDiscov. p. 116. &c.M. Barrow. We have gotten the Lords baptisme by coming to the Lord in true faith and repentance, who bMat. 3.11 1. Cor. 12.13. 1. Pet. 3, 21.baptiseth us with the wholy Ghost and with fyre. As for the outward washing which we had, it need not be repeted; as before is shewed: and we may as lawfully eat the Lords supper without a new washing, as the Idolatrous Israelites turning to the Lord, might eat the passover with out a new cutting or circumcising. 2. Chron. 30.1.5.11.18.19.20.21.25. Ezra. 6.21. So wheras they charge us with profaning the Lords table, it is turned upon their own heads: for they have these many yeres professed the Romish baptisme to be not a true but a cApol p. 110—113.false Sacrament, whiles yet without a new washing they did partake of the Lords supper. If this be to pollute and prophane it, as now they press us, why doo they not first repent themselves of such prophanation; why cal they not in, their former writings, and refute them?

3. Agayn (they dispute) ther is but one baptism, Eph. 4.5. Baptisme in the church of Rome, eyther is that one baptisme or is not it. Jf it be that one: then is it true baptism: if not, then they which have no other but it, have not that one baptisme, and therfore must get it &c. I answer, 1. This agayn is the same argument with the former, and before answered.

2. This ground from Eph. 4.5. was that which dEpist. l. 1 epist. 12.Cyprian builded on, who taught rebaptising of such as had been baptised by heretiks: whose arguments seing our Adversaries thus urge, we pray them tel us, whither they be of Cyprians mind for rebaptising; and if they be, wherein they differ in that point from Anabaptists? If they be not, then it seemeth they hold that al such as are baptised by hereticks, Antichrists, excommunicates, schismatiks, and other like, have that one true baptisme of God, Eph. 4.5. and so have the seal from God of forgivenes of synns, and are one body with thē selves. And if not, then they reason but for fashion sake, to trouble us and the world with questions.

4. Furthermore (they argue) such baptism is eyther a seal of Gods covenant or not. Jf it be, then sure it is true baptisme. Jf not, then 1. they which have no other baptisme, must with the Anabaptists get another, that they may be assured they have the seal of Gods covenant &c. 2. then that ther neyther have been nor shal be in Babylō any of Gods people &c. Rev. 18.4. 3. then, baptism now had in Apostate churches is not answerable to the circumcision had in the Apostasie of Jsrael: for that was true circumcision &c. I answer, they may by a litle varying of words make an 100. such reasons, alone and the same; al begging the question, and prooving nothing. What one scripture or reason frō thence, is here brought to prove Antichrists baptism, true baptisme? Let any mā define by the word, true Christiā baptism, & then compare therwith the blasphemous Christening before set out from Bellarmine, and he shall see what accord is between them. And wheras the burden of these mens song, is, wee must ells baptise agayn: this is no proof at al; for (besides that which is before answered,) what if it be our errour that we baptise not agayn? wher be then all their proofs, are they not vanished into smoke? Verily I should much rather incline to Cyprians error (though I am farr from it) for a new washing: then approve the sacrilegious washing used by that man of syn with most high dishonour to the blood of Christ, to be that one true Christian baptism; the seal of Gods covenant. For that of Rev. 18.4. because God caleth his people out of Babylon, therfore Babylons baptisme is true baptisme, is without all colour of reason. As if one should argue thus, God by Ieremie caled his people out of Babylon, Ier. 51, 45. therfore Babylons sacrifices, and sacraments, were true. Who would not rather conclude hereby the contrary: God caleth his people out of her, therfore she vvith all her counfeyt service, sacraments & apish imitation of Gods holy things, are detestable and cursed. Agayn, a people may be Gods, though unbaptised: as the uncircumcised Israelites vvere Gods people, Deut. 29.10,—13. vvith Josh. 5, 4, 5. The 3. point of Israels circumcision to be true, is but barely by them affirmed, vvithout proof; and is before disproved. And if they shal continue thus to say al things, and prove nothing: I vvill never trouble my self more to ansvver their discourses.

5. Finally (they reason) if baptisme in Rome be not true baptism, then (as we also sayd) it is an idol; bearing shew and image of that which it is not in truth. And jdols ar things of naught &c. and so baptisme in Rome, is a thing of naught; and to be estemed as nothing in the world, as filth, or doung &c. I answer, idols are of two sorts; some merely devised by men, as Ieroboams †1. King. 12 28.calves: some perverted by men from holy signes to Idols, as *2 King. 18 4.the brazen Serpent. Both these kinds are in popish baptisme. For their crosses, exorcismes, greasings &c. are Idols of the first sort, worse then Ieroboams bullocks: their washing with water in nomine patris &c. is of the second sort, that is, Gods ordinance turned into an Idol as was the brazen Serpent. Thus is there a mixture in Antichrists Christening, of both sorts of abominations. Therfore have we renounced that Romish baptisme, as an impure idol in their abuse, standing up in the place of Christ and his precious blood, which it is not; pretending to give grace, and wash away synns, which it dooth not; but it is a lye “Isa. 44, 20in the right hand of al that so receiv it: and the saying of the Apostle is verified in it, an idol is nothing in the world. 1 Cor. 8.4. Yet, I hope, they think not that the Apostle is contrarie to the Prophet, who sayth their idols are silver and gold, the work of mens hands, Psal. 115.4. an idol then for the matter and workmanship is somthing, but for the relation unto God, or divine grace, it is nothing: and thus th'Apostle meaneth as his next words shew, *1. Cor. 8.….ther is no other God but one. So Popish baptisme, as touching the material thing is somwhat, the salt, the water, the oil, are God creatures: the outward action is the work of the hands of an idolatrous Preist; and this work remayneth as did the work of the Idolaters circumcising in Israel: but as touching the relation, (which is the mayn thing in a sacrament,) that it should seal up unto them the forgivnes of synns, and (as they blasphemously say) quite take away synns, and conferr grace; so it is a vayn idol and nothing: for neyther doo the true Sacraments in Christs church work any such effect to Gods own people: and as for that Antichristian synagogue, it is not appointed to salvation, but to condemnation by the just sentence of God. Rev. 17.11. & 18.8.20.21. 2. Thes. 2.11.12. Therfore it wil not help them to say, that baptisme in it self considered, is Christs ordinance: for the brazen aNum. 21.8.9.Serpent was in it self Gods ordinance at first, and a sacramental signe of their redemption by bIoh. 3.14 15.Christ, yet they that burnt incense to it, made it an Idol, and therfore as c2. King, 18, 4.Nehushtan, (a peece of brass,) it was destroyed. Yea this is acknowledged of the popish baptisme, by the most learned and conscionable of our own Land. M. Perkins sayth, and proveth it, dWarning against Idolat. p. 33.The Church of Rome transformeth the sacraments to Jdols, by teaching that they conferr grace ex opere operato, by the work doon &c. To this effect (sayth he) the eMissal. reformat. de benedict. fontis.Preist is appointed to pray, that the nature of waters might conceiv the vertue of sanctification: that God would make the water fruitful by the secret admixtiō of his godhead, that having cō ceived sanctification, a new creature may spring out of the immaculate womb of the divine fountayn, that it may be living water &c. Yea further he sheweth that fIbid. p. 18 —20.God himself, & Christ, being worshiped in, at, or before an image, is presently transformed into an idol. But what need I insist upon other men; even Mr Iohnson himself, hath pleaded gAnsw. to Mr Iakob. p. 120.the Prelates and Preists (which administer baptisme) to be Jdol shepheards, the hApol. pa. 112.113.sacraments to be not true but false; and citeth against them their own testimonies to prove that iTreat. of the Minist. p. 15.Christ himself is made an idol among thē. Yet loe how he now inveigheth against us, for saying that the baptisme in Antichrists synagogue is an Idol.

But now as Satan hath begun to perswade Antichrists christening to be Christs true baptisme, (although the scripture plainly sayth, k2 Cor. 6.15·what concord hath Christ with Belial?) so he wil not cease there, but justify the cursed Mass, by like reason, to be the blessed Supper of our Lord. For it is the same church that injoyeth these 2. sacram^ts, the same preists minister them, both in the same Babylonish unknown language, both of thē having Christs institutiō abused by the man of syn: and as water is in their baptisme, so bread and wine is in their mass: as in baptism they use the mfrō Mat. 28.19.name of the Father the Son & the holy Ghost, so in the Mass, they use nfrō Mat. 26.26.Take eat this is my body &c. Now why should one of these sacraments be true, and not an other? Al that are not Antichrists bondmen, detest his Mass as a monstrous idol: let them that lyst, honour his baptism. Agayn, excō munication is Gods ordinance as wel as baptisme: and these our opposits say, aTreat. on Mat. 18. p. 26.that by it a man is cut off from communion with al churches of Christ upon earth, having his synns also bound in heaven; as on the contrary by baptisme we are entred into communion with al churches of Christ in the world. This Excommunication the church of Rome useth as wel as baptisme, and hath power from Christ to doo it, as wel as to baptise: wherupon it wil folow, if we be bound to communion with them that they baptise, we are also bound to avoyd the communion of them that they excommunicate. Now for asmuch as these our Opposites themselves (besides al other) that have separated from the church and doctrines of Rome, have many curses and Anathemaes layd upon them by the council of Trent and Popes Bulls: what ar they the better for being baptised in their infancie, now that they are excommunicated in their mans age.

They told us dAdvert. p. 46.before, (and sayd, we have not yet learned it as we should,) that by our baptism we ar bound to communion: and now let them also teach us, whither by their excommunication, we ar not bound to shun their communion. Or if they wil not answer us, let them answer the Papists, who bHarding. confut. of the Apol. part. 2. c. 5.plead that their Apostate preists being divided and cut of from the church, and excommunicate, may not lawfully minister the sacraments. And wheras M. Iewel complayned, we have been cast out by these men…, being cursed of them (as they use to say) with b…l book and candel: Harding answereth; cIbidem part. 5. c. 15.To be excommunicate, ye have deserved &c. neyther were ye by excommunication put from vsus, til ye had by contumacie severed your selves from the Church, and shewed your selves desperate and incorrigible. And what wil they say to the Synedrion, the representative church of England, whose dConstit. & can. eccles. 1603.excōmunications ipso facto, if they be of the Lord, doo forbid al Christians to cōmunicate with these men, that thus plead for Antichrists baptisme: yea they wil tel M. Iohnson in his own words, that it eTreat. of the minist. of Engl. p. 17.is a fearful syn, (their Church being a true Church) to contemne their excōmunication. If they answer, their excōmunications are unjust, therfore they are of no weight: this wil not salve the sore. For 1. al excōmunicated, wil say they are cast out unjustly: shal their own sayings be accepted? if not, then neyther these mens; til their particular causes be cleared. In the mean time, men wil more regard the church, then him that is cast out of the Church: and according both to aMat. 18.17.Christs doctrine, & the doctrine of the Church bArtic. of religion, 33of England, he should be estemed an hethen and publican. 2. Agayn many have been cast out for contemptuous refusing to come unto the Bishops synedrion, & they have left those Bishops, Ministers, Consistories & Churches, as being al false and Antichristian, unto cM. Iohns. his Treat. of the Minist. of Eng. p. 60, 62.whom no church duty of admonition &c. did belong. And now that these men have changed their mind, and count it a true Church and Ministerie, (though with corruptions): how wil they be able to bear out such as are excōmunicated, for so great contempt and errour? 3. Thirdly, as Antichristians doo excōmunicate such as they should not: so doo they baptise such as they ought not, even open impenitent Idolaters and their seed, the dMat, 3.7.generation of Vipers which Iohn Baptist would refuse. Yea Mr Iohnson himself hath sayd of a better estate then Romes, that fTreat. of the Minist. p. 91.Gods covenant is sacrilegiously violated, whiles it is sayd to the open wicked (in delivering them the seals of Gods covenant) Thou art righteous. Therfore if the Popes excōmunicatorie bulls, are but bubbles because they are unjustly executed: his baptisme also will be found but a fiction, & no true seal of salvation to such as receive it of him.

Finally touching circumcision, I think it cannot be manifested that any peoples fallen from God and his Church, using it colourablie for a religious action, (as al Antichristians and heretiks doo baptism at this day,) did or were bound to cutt their foreskin the second time, if they came unto the truth of God: as for example, the Colchians, Aegyptians and Aethiopians, whom gHerodot. in Euterpe.histories mentiō to be circumcised; or the Samaritans, whom Mr Iohnson hIn Answ. to Mr Iakob. p. 68.acknowledgeth to have stil vsed circumcision. Hereunto we may add out of the Iewish records, how they hold, that lMaimonie, tract. de circumcis. c. 2.Al have leav to circumcise, yea though it be an uncircumcised person, or a servant, or a woman, or a child, circumcising in the place where ther is no man. But an hethen may not circumcise at al: yet if he doo circumcise, ther is no need to return & circumcise the second time. If this rule stand, we shal not need to repeat our outward washing in baptism, though given us by Antichrist, or any other aliants from the church & covenant of promise.

Of the Church of Rome.

The Church of Rome being acknowledged by al that fear God, to be the throne of Antichrist, & Mr Iohnson himself having professed, aIn answ. to M. Iakob. pref. sect. 6.that the hierachie and Church-constitution of Antichrist, is the most detestable anarchie of Satan that ever was: yet imitating now M. Gifford, M. Bernard▪ and other professed enemies of the truth, he pleads for that Church after this manner. bAdvert. p. 58, 59.The Apostle expressly teacheth, that Antichrist should sit in the Temple of God, 2. Thes. 2, 4.▪ And by the Temple understanding the Church of God, it wil folow that Antichrist should sit in the Church of God, and is there to be sought and found, and not among Jewes, Turks, Pagans &c. neyther that Antichrist takes away wholly the church of God, and every truth and ordinance of the Lord &c. I answer, truth & errour are closely couched togither in this their plea: for the discerning wherof, we are to consider, first how Antichrists church is described in Gods word; secondly what the state of the church of Rome is at this day. The Antichristian synagogue is by the holy Ghost caled a cRev. 13, 11.Beast, which signifyeth a dDan. 7.23kingdom: it is named also a eRev. 11.8great citie, which noteth the largenes of that politie and kingdom. It cometh up fRev. 13.11.out of the earth, as being of this world, (which Christs kingdom that gRev. 21, 2cōmeth down from heaven is not:) and therfore is caled h2 Thes. 2.3.a man of syn, and a iRev. 17, 1.great whore: whose head is kRev. 9.11Abaddon or Apollyon, the destroyer of others, and himself the son l2 Thes. 2.3of perdition; and they that follow him, are the children of mverse 12.damnation. This wicked generation warreth nRev. 17.14.6. & 13 7.against the Lamb Christ, and against the saincts; overse 6.blasphemeth Gods name & tabernacle and them that dwel in heaven, …hat is the true Church, whose pPhil. 3, 20conversation is heavenly. Yet doo they all this mischeif under shew of Christian religion: & therfore this beast hath horns qRev. 13, 11.like the Lamb Christ, this whore is rRev-17.4.arayed with purple & skarlet, guilded with gold, precious stones and pearles; as if she were the sPsal. 45, 9 13. Ezek. 16 10.—13. Song. …, 5.Queen and spowse of Christ: she hath tProv. 7.14.peace offrings & Vovves, as if she were devowt in upsal. 66.13.Gods service: wProv. 9.16, 17.bread and waters, as ready to refresh the weary sowls. Her doctrines xProv. 5.3 1. Tim. 4.2.sweet & amiable lye… spoken in hypocrisie: but yet confirmed with y2. Thes. 2.9. Rev. 13, 13.14.signes and miracles, as if they came from heaven: her power and efficacie great, zProv. 7.21.26. Rev. 17, 2. & 18, 23.prevayling over the many and the mighty, the Kings & Princes of world, deceiving al nations with her inchantments, and if it were possible, *Mat. 24, 24.Gods very elect: her continuance and outward prosperitie †Rev. 13, 5. & 1….7. & 20, 2, 4.long: her end “Rev. 18.19.21. & 19.20.21. 2. Thes. 2.8.miserable, consumed with the spirit of the Lords mouth, and abolished with the brightnes of his cōming: and for her destruction the ‘*Rev. 18.20. & 19.1.2.heavens shall rejoyce and sing praises to God.

Now for to find the accomplishment of these things, we are directed by the now Romish religion, to a Catholik or Vniversal church, one part wherof lives on earth, an other under the earth, and a third part in heaven. 1. On earth, is the whole multitude of such as are named Christians through the world, united as a catholik body under one visible head the Pope, who with his 2 horns nRev. 13.11.like the Lamb, pretendeth to be Christs Vicar in the Kingdom & Preisthood; and is professed of his vassals, oBellarm. pref. in ll. de summo Pont.to be that tri…d precious corner stone, that sure foundation in Sion, Jsa. 28.16. and it is pExtra. com. l. 1. de major. & obed. c. vnā sanctā.declared, defined and pronounced, that it is of necessity to salvation, for al men to be subject unto him. VnderUnder this Captain are three bands of souldiers, qBell. pref. in ll. de membr. eccles. milit.the first clergie men, as Bishops, Preists, Deacons, Subdeacons and the rest of those shavelings; the second Lay men, as Kings, Pinces, Nobles,, Citizens, and Commons of al sorts and vocations; the third sort is both of the Clergie and Laitie, caled Monks or Regulars. 2. VnderUnder the earth, or in Purgatorie fyre, are the sowles (they say) of al such rBellarm. de purg. l. 2 c. 1.as dye with venial synns, whose payns are to be holpen by prayers, and masses, sayd for them by such as are alive on earth. 3. In heaven, are the sowls of men departed in the popish fayth, and delivered from purgatorie: some of which, the Pope sBell. de Sanct. beat. l. 1. c. 7.8. &c.canonizeth for Saincts, whom the people on earth are religiously to honour and pray unto, as their mediators with God. This church on earth, †Idem d… eccles. m…lit. l. 3. c. 14.cannot err in things which it commandeth men to beleev o… doo, whither they be expressed in scripture or not: therfore men must tTest. Rhē. in 1. Tim. 3 s. 9.beleev in her, and trust her in al things; for the truth of the faith as touching us, relyeth upon her uBell. ibid.authoritie: and she hath power wBell. de Rō. Pont. l. 4. c. 14.to make lawes which doo bind and constreyn mens consciences.

These things premissed, I come to our Opposites arguments. Their first reason from 2. Thes. 2.4. is unperfectly alledged, for the text there sayth of the man of syn, that he dooth sit as God in the Tē ple of God: wherupon their conclusion must be, that Antichrist sitteth as God in the church of God. And if they can prove that he is the true God, I wil yeild that his temple is the true temple, & his Church the true church. Otherweise, if he be but an Idol and not God: his Temple church and body, wil prove but an Idol like himself, and his blasphemie is worse then theirs yRev. 2, 9. & 3, 9.which sayd they were Jewes and were not, but did lye, and were the synagogue of Satan.

Secondly, they take it for granted, that by the Temple is meant the church: and so goe on in obscuritie. Wheras the Temple did primarily figure out Christ, Joh. 2.19.21. and in the heavenly Ierusalem, (the true church), ther was no other temple seen, but the Lord God almightie and the Lamb (Christ) which are the Temple of it, Rev. 21.22. If in this sense we understand that speech of Paul z2. Thes. 2.4.touching Antichrist, then must we translate the words, (as aAugustin. de civit. Dei. l. 20. c. 19.some ancient Doctors have doon) eis ton Naon, for the Temple, or, as if he himself were the Temple: and so in deed Antichrist taketh upon him the person and office of Christ, (under pretence of his Vicarship,) b2 Thes. 2, 4.shewing himself that he is God, proclayming himself to be the cBellar. de Pont. l. 2. c. 31.brydegroom of the Church, which is the office of dIoh. 3, 21.Christ, yea taking a title above him, for wheras Christ is caled Pontifex magnus, the eHeb. 4, 14Great high Preist: the Pope is usually intituled Pontifex maximus the Greatest high-preist; and reason ther is for it, because fSteph. Patracens. in orat. in Cō cil. Laterā. sub Leon. 10.in the Pope ther is power above all powers, as well of heaven as of earth, as in a publick Council it was spoken of this Beast. Now that these things should be true of the man of syn, otherwise then by lyes spoken in hypocrisie, none of grace, I know, wil affirm.

Secondarily the Temple figured the Church, but first the catholik or universal church Eph. 2, 21. then every particular church by proportion, 1 Cor. 3, 16, 17. Which of these two, our opposites doo intend, they shew not. If they mean a particular church; it wil not agree with the prophesies of Antichrist, whose Citie or church is so great, as gRev. 11, 8.9.peoples, kinreds, tongues & nations, doo dwel in the streets therof. Neyther is that answerable to the Temple in Israel, which was not for one synagogue, but for hDeut. 16.16.the whole natiō of the Iewes, and for the i1. King. 8, 41.42, Ioh. 12, 20. Act. 8, 27.Gentiles that came to the faith, through the world. If they mean the catholik or vniversal church, (vvhichwhich indeed Antichrist claymeth for his Temple,) then we are to be taught of them, how that whoorish company that kRev. 13, 4worship the Beast and Dragon; can possibly be the true catholik church and spowse of Christ, otherweise then by counterfeysance and lying ostentation, even as the Divil himself is an l2. Cor. 11.14.Angel of light.

And the very word Temple, leadeth vsus to vnderstand Antichrists church to be but a counterfeyt. For what was the Temple or Tabernacle in Israel? Not the Church or congregation of Gods people properly, for they were the m1. King. 8, 30.33, 35 &c.worshipers of God in the Tē ple: but it was a sacramental sign of Gods dwelling with his people, as it is written, nExo. 25, 8.they shal make me a sanctuarie, that J may dwell among them. So Solomon built the Temple that God might o2 Chron. 6, 2.dwel therin:: and for the times under the gospel, God promised, pEzek. 37, 26, 27.J wil set my sanctuary among them for ever, & my Tabernacle shalbe with them, & J wilbe their God, & they shalbe my people: and the fulfilling herof is set down Rev. 21, 3. behold the tabernacle of God is with men, and he wil dwel with them, and they shalbe his people. So in Revelat. 11.1. the Tēple is distinguished frō thē that worship therein, which is the people. The Temple then, was an outward sign of Gods presence with his people, and of his inward dwelling in their harts by ‘pEph. 3.17. & 2.22. 1. Cor. 3.16faith and by his Spirit unto their salvation: so Antichrists Temple is an outward shew of his presence with that seduced people, in whose harts qRev. 13.4 14. & 16, 14. 1. Tim. 4.1. 2 Thes. 2.10.11.12.he dwelleth by Popish faith and by his Spirit of error carying them to damnation. But as Antichrist shal not professedly deny the true God or Christ, though in deed and truth r2 Thes. 2.4.he falsly sheweth himself that he is God: so shal he not professedly deny the Temple or church of God, but falsly vaunt his adulterous synagogue to be the same. Gods true temple and tabernacle is in mount Sion, in sRev. 14.1.17.heaven, wher God sitteth tRev. 16.17. & 7.15.on a throne and dwelleth among his people; wher is the uRev. 11.19. Isa. 29.6ark of his covenant, and from thence lightnings, voices, thundrings, earthquake and hayl, come forth against the Antichristians his enemies, and wRev. 16.1 2.10.vials of his wrath powred out upon the throne of the beast, and on the men that have his mark. On the contrary, the Beast, which is the kingdom of Antichrist, ascendeth from beneath xRev. 17, 8out of the bottomless pit, and yRev. 13, 6blasphemeth this heavenly tabernacle, and sitteth zRev. 16.19.in Babylon upon the aRev. 13, 2.Dragons throne, and bRev. 19.19.fighteth against the Lamb, and against the Saincts, cRev. 11.2treading under foot the holy Citie, and dDan. 8.11casting down the place of Christs sanctuarie. When th'Apostle therfore telleth us, that Antichrist sitteth as God in the Temple of God, it is to be understood first of their invading and destroying of Gods church and people, as the hethens of old ePsal. 79. Dan. 8.11.13. & 11.36. Ier. 52, 12.13. &c. Lam. 2, 7, 9·dealt with Ierusalē & dwellers therin; secōdly of their own vayn fEzek. 28.2.6. Isa. 14.13.14. 2. Thes. 2.9.10. Rev 13.11.14. & 17.4. 2. Cor. 11.13.14.15.ostentatiō, whiles they will have it caled the Christian catholik church, and the Pope the head of the same.

The next point that Antichrist is to be sought there, and not among the Jewes Turks & Pagans; is a fallacie from an insufficient division; for al out of the true Church are not Jewes, or Turks, or Pagans, ther is a fourth to make up the mease, even popish Antichristians, and among these is the Man of syn to be found, though with a visar on his face, and a sheepskin on his back. In the true Church he hath somtimes been found raunging as a wolf, but not reigning as a God, which in his own Temple he dooth: wher he is acknowledged gClemēt. in proaem. in glossa. c. In Concil. Laterā. sess. 4. sub Leon. 10.Our Lord God the Pope, and ^h Thou art an other God on earth; and iExtravag. in Ioh. 22.To beleev that our Lord God the Pope might not decree as he hath decreed, it were a matter of heresie; and, lPaulus Aemyl. lib. 7.O thou that takest away the synns of the world, have mercy upon us; with other like intollerable blasphemies.

Thirdly they say, Antichrist takes not away wholly the church of God, and every truth and ordinance of the Lord. I answer, neyther did the Divil take away wholly every truth and ordinance of God from among the hethens: but they reteyned many rites of Gods worship received from their fathers,kCum inter, in glo…. as before fp. 70.is noted. Yet in very deed, so much as in them lay, and us stood with the safetie of their deceitful kingdom, the Divil of old, and Antichrist his son of late, have sought wholly to take away the church & truth of God; and to put lyes in the place. But God hath nourished the woman (his church) in the wildernes, from the presence of the Serpent, Rev. 12.14. And for further answer hereof, let us hear what M. Iohnson himself wrote heretofore against M. Iakob, kAnswer to M. Iak. p. 137.J would know of yow (sayth he) who are so deep a clerk, how Antichrists church and religion should justly be accounted a mysterie of iniquitie, and truly be sayd to speak lyes in hypocrisie, also privily to bring in damnable heresies, and to have a shew of Godlynes, if they did so absolutely and wholly depart from the faith, and not onelyonly from some points therof &c.

Fourthly they allege Rev. 18.4. Goe out of her my people &c. which words (they say) imply the covenant of God continued among them. I answer, these very words are taken from Jer. 51.45. My people, goe out of the midds of her: where by my people, the Church of Babylon is not meant, but the Israelites, Gods aIer. 50, 6.lost sheep scattred there upon the mountains and hills, whom bIer. 50.17first the King of Ashur had devoured, & lastly Nebuchadnezar King of Babel had broken their bones, having cIer. 52, 13.14.burned Ierusalem and the Temple with fyre, broken down the citie walls, dvers. 9. &c.imprisoned their King in Babylon, captived the Princes & people, and caried the evers. 17. &c.vessels of the Lords house into Babylon: so that now Israel was without Temple, without kingdom, without politie or cōmon wealth of their own; (onelyonly the Lord himself was fEzek. 11, 16.a Sanctuarie or Temple to the faithful there dispersed,) and their holy vessels were caried into the Temple and treasurie gDan. 1.1.2.of Nebuchadnezars God. And these Israelites figuring Gods hRom. 11.4.5.7.elect, are caled out of Babylon, which God would utterly iIer. 51.25, 26, 37, 62.destroy & make desolate for ever. And thus from Antichrists church, which is kRev. 18, 2. & 11, 8.Babylon, Aegypt, & Sodom, are Gods elect caled out: a most evident proof that she is none of Gods church, (what soever she pretendeth,) any more than the idolatrous hethens, whom she matcheth in filthines of whordoms, and multitude of abominations. Gods covenant of grace is not therfore with her at al, for she is appointed l2 Thes. 2.8 12. Rev. 18.8.—21.to damnation: but the elect that obey Gods voice caling them out of her, them he wil receiv into covenant,m2. Cor. 6.17.18. he wil be a Father unto them, and they shal be his sonns and daughters; as he hath promised.

Fiftly they add, And so Jsrael is often caled the Lords people, in the time of their Apostasie: 2. King. 9.6. & 13.23. 2. Chron. 30.6.—9. &c· I answer; they prove not the Question: for first the Antichristian church is nRev. 16, 19. & 18, 2.Babylon, and out of overs. 4.her, that is Babylon, are Gods people caled. Now to prove her Gods church, they flee to Israel: wheras the pRev.11, 2.9.18.Gentiles were her true types as qDefence against Mr Smyth, p. 14, 15.elswhere I have manifested; though al the wickednes & hypocrisie of Apostate Israel, is also found in this Romish Babel.

2. Neyther yet is their argument for Israel good: to say they are caled the Lords people, therfore they are his true church; I deny the consequent. For things are named in scripture sometime as they have been before, though they be not so stil: as r1. Sā. 30, 5Abigail is caled the wife of Nabal, though he were then dead, and she maried to David; sMat. 1.6.Solomon was begotten of Vriahs wife, wheras she was then Davids: so Iesus was tMat. 26, 6.in the howse of Simon the Leper, so named because he had been a leper. Thus Israel were caled Gods people, for that he had been their uHos. 2.7.first husband though in their apostasie they were wHos. 1.9. & 2.2.not his people, nor his wife. Secondly they were so caled, in respect of their profession, that they would be so esteemed and named; though in deed they were x2. Chro. 15.3.without the true God. As yMic. 2.7.8ô thou that art named the howse of Jaakob &c. but he that was yesterday my people, is risen up for an enemye. Thirdly they were caled Gods people in respect of their calling again unto him and his covenant afterward, though for the present they were none of his: as zHos. 2, 18 19.In that day, J wil marrie thee (Israel) unto me for ever, avers. 20.J wil even marry thee unto mee in faith, and thou shalt know the Lord: and †vers. 23.J wil have pitty on her that was not pittied, and wil say to them which were not my people, thou art my people, and they shal say, thou art my God. And thus the Gentiles were caled Christs sheep, because they should after be brought into his fold, Joh. 10, 16. & God had much people in Corinth a heathenish citie, Act. 18.10. 1. Cor. 12, 2. and the Iewes to this day are Gods people & beloved, not for their present state which is cursed, but for the promise that they shal hereafter be graffed agayn into Christ. Rom. 11, 11, 20.23, 25, 26. & 9.4. with Jsa. 59, 20, 21. Ezek. 34, 23.—30. Hos. 3, 5. As for this false church and state of Israel (which bHos. 11, 12.compassed the Lord with lyes and with deceyt,) it also may shew vsus how to vnderstand that Temple of God forespoken of, wherin Antichrist should sitt as God. For was there any true Temple any where but in Ierusalem? yet when Israel forgat his maker, he cHos. 8.14builded Temples. These howsoever they pretended d1. King. 12.28.the God that brought them out of Aegypt, yet were in deed built for the worship of e2 Chron. 11.15.Divils, to whom they sacrificed, and fDeut. 32.1…. 2 Chr. 13.8.9.not to God. Therfore the Lord by names distinguisheth these two churches, caling Samaria gEzek. 23.4.Aholah, that is, Her own Tabernacle, & Ierusalem Aholibah, that is, My-tabernacle in her: but if Gods tabernacle had been also in Samaria; the difference had not been such. The Idol temples then which Ieroboam and his successors builded, were none of Gods temples, otherweise then by lying pretenses: much less then was hIer. 51.44.Bels temple in Babylon, Gods temple: and if the figure were not his, neyther can the figured thing be his, I mean this spiritual Babylon, the iRev. 17.5.mother of whores, the kRev. 18.2.habitation of Divils. For as Christ surmounteth in grace and holynes, al types & figures that went before of him: so Antichrist surpasseth in wickednes, al the types and figures of him. Therfore the holy Ghost contenteth not himself with one name, but caleth Antichrists church, lRev. 16.19Babylon, and mRev. 11.8Sodom, & Aegypt, and where our Lord was crucified, meaning hethenish Rome, by whose policie Christ was kylled, when he was delivered to nMat. 27.2Pilat the Roman deputie, and to the oMat. 20.19.Gentiles (the Roman pMat. 27, 27.—35.souldjers) to be mocked scourged & crucified. So that look what idolatrie, fornication, persecution and wickednes hath been read of among those hethen peoples, the same may be proved upon the synagogue of Antichrist, (though mixed with profession of the name of Christ, the more easily to deceive:) as whensoever any wil bring them to be compared, shal soon be manifested.

6. But they proceed, and plead, that this clause partake not in her synns, Rev. 18, 4. sheweth what we are to leav and renounce, namely their synns, and not whatsoever is had or reteyned by them. I answer, first the text sayth Goe out of her: meaning this whore, this Babylon, that is, this Church: and so from the qRev. 17.4golden cup in her hand, as wel as frō the filthy potion that is in it; & frō the Beasts counterfeyt rRev. 13, 11 2.Lambs horns, as wel as from his Lions mouth and Bears pawes. We may not in the truest Church in the world s1. Tim. 5.22.partake with their synns: yet is not every true Church that synneth, Babylon. Secondly, she being in this forlorn estate, she is but a lump of syn, t2. Thes. 2.3.a man of syn, a child of perdition: the uRev. 13, 11Beast is not one person, but the whole wDā. 7.23kingdom: & M. Iohnson himself hath acknowledged more then once, xTreat. of the Minist. against. M. Hilders. p. 7. Apolog. p. 109.that the man of syn, is the false Church (& religion) of Antichrist, compared to the body of a man, and consisting of all the parts togither. Now to the defiled and unbeleeving, yTit. 1.15.nothing is pure; their zProv. 15.8.sacrifices are abominable, their prayers are turned aPs. 109, 7.to syn. We acknowledg therfore no good or holy thing in Antichrists synagogue, as touching her use of it. Thirdly we renounce not any good thing, because that harlot dooth chalenge & abuse it: but we practise Gods ordinances as he hath cōmanded, condemning utterly the profanation of them by Antichrist.

7. They further allege, that the Church of Rome was at the first set in the way of God: since which time she is fallen into great apostasie as Jsrael did: in which estate she hath kept sundry truthes and ordinances of God, as Israel also did. Which causeth a twofold consideration of her estate, 1. in respect of the ordinances of God still reteyned among them, 2. and of the mixture of their own abominations. Jn regard of the one to acknowledge the truth and church of God there; in regard of the other to observ their apostasie, and confusion against Antichrist: and for this mixture, to separate from them, and to practise every ordinance of God, which was and is in that church: leaving onelyonly their corruptions least we fal into Anabaptistrie and other evils. I answer, they doo but roll the first stone, saying the same things; comparing Antichrists church with Israel, wheras the holy Ghost compareth it with the bRevel. 11.2.8. & 17.5.gentiles, even the most vile, the Sodomites, Aegyptians, Babylonians, and hethen Romans, as before I have shewed. In all which nations, there were many truthes & ordināces of God reteyned & abused; which truthes made them no true Church, unless we wil say, al the world was Gods true Church. But I wil folow their particulars. The Church of Rome (they say) was at first set in the way of God: I answer, ther was cRom. 1.7.at Rome such a Church in Pauls time; but the Romish Church now, is a Beast since that time sprung out of dRev. 17.8.18.the bottomless pit; a Catholik monster, dispersed (as they feign) through earth, heaven, and purgatorie, as before ePag. 77.I shewed: such a Church Paul never saw, but by the spirit of prophesie f2 Thes. 2.foretold of it. That Church then was gRom. 1.7. & 12.1.Saints, & worshiped God: this Church now is an hRev. 18.2habitation of Divils, and iRev. 9.20.worshipeth Divils.

Since that time (say they) she is fallen into Apostasie. True, say I, even soon after Pauls time, for then the k2. Thes. 2.7.mysterie of iniquitie did work, and l1 Ioh. 2.18.19.many Antichrists were gone out, whiles the Apostles lived. For which their Apostasie (like Israels) when they would not repent, (as Christ mRev. 2.5.16.threatned some that were new fallen into such synns,) the candlestick (the Church) was removed, the Church of Rome as Paul nRom. 11.20—22.forewarned, for unbeleef was cut off among others: and for a punishment of their Apostasie, God delivered the East Churches into the hands of Mahomet, and the West Churches into the hands of that false-horned oRev. 13.11.beast Antichrist: even as Israel and Iudah of old, for their like synns, were p2 King. 17 & 25. cha.delivered into the hands of the Assyrians and Babylonians. And this Paul prophesied, that ther should be q2 Thes. 2.3.a departing frō the faith, before that Man of syn should be disclosed: and because they received not the rver. 10. &c.love of the truth that they might be saved, therfore God would send upon them that Adversarie, with Satans power and strong delusion to beleev lyes, that they might be damned. Thus Mahomet & Antichrist, were Gods 2 plagues, to bring not onelyonly the death of body, but of sowl, upō thē that loved not the truth, but departed frō it. For when the †Rev. 8, 8.great mountayne (which is the kingdom of “Ier. 51, 25Babylon, Antichrists monarchie,) burning with the fyre of ambition and strife, was cast into the sea, that is, among *Rev. 17.15 Isa. 17, 12.peoples and nations: then the living creatures that were in the third part of the sea so corrupted and bloody, dyed: & “Rev. 20, 4 4, 5.lived not agayn for a thowsand yeres, as did the godly which worshiped not the beast. Although therfore we may truely call the state of Mahometisme and Antichristianisme, apostasie: yet we are taught of God, to understand such apostasie as was among the hethens, in Sodom, Aegypt and Babylon; and so Rome is caled, not onelyonly figuratively, (as somtimes the Iewes are caled aIsa. 1.10.people of Gomorrah, but bRev. 11.8spiritually, that is in deed and effectually: for the spirit and life (so to speak) of all their abominations, are in her most powrful and apparant. So their comparison with Israel, falleth too short in mesure: though Israel also when they forsook God and his Church, and builded new cHos. 8.14.Temples were not Gods true Temple or Church, as before is proved. Their cōsideratiō in respect of Gods ordinances to acknowledge the church of God there: is a speculatiō of their own, not of God. For the stealing & abusing Gods ordināces & mixing thē with their own inventiōs, maketh not a people Gods people or Ch:, any more thē a true mās mony in a theefs purse, maketh the theef an honest mā. If it were so, then the hethens when they sacrificed dHorat. l. 2 Satyr. 3.swine, were to be condemned▪ but when they sacrificed eNū. 23.1.bullocks and sheep, were to be approved as Gods Church, for they kept fGen. 8.20. Levit. 1.Gods ordinance asvvel as Rome with their sacrifice of the Mass. When they worshiped idols, they were to be condemned; but when they worshiped gAct. 17.23.the true God in their ignorant manner, they were to be justified as his people: so when they kept the feasts hSopho…l. Electr. Tibull. l. 1. cleg. 3.of new moons, they were to be praised as Gods Church, for it was an ordinance iNū. 28, 11of his: but when they kept their Bacchanalia, to be disclaimed for heretiks. And what wil this come unto at the last; but to justify the Divil as he is a creature of God, and transformed into an k2 Cor. 11.14.Angel of light; but to condemn him as he is a black Divil, and Apostate from his original. Their fear least they should fall into Anabaptistrie, is before defrayed: but as some mariners to avoid Charybdis have falln into Scylla, so these to shun the shelves of Anabaptistrie, have run their ship upon the rocks of Poperie.

8. Their next double consideration, is about the covenant of God made with his people. For oftē, the people on their part break the covenāt when the Lord doth not so on his part; but stil counts them his people, calls thē to repentāce, folowes them somtime with judgm^t, somtime with merciemercy, Lev. 26, 15— 45. Ezek. 16, 59,—62. Jud. 2.1—20. Thus in Jsrael they fel to Jdolatrie & trāsgressed the covenant on their part, Exo. 32. Jud. 2. & 3. with Ps. 78.56.58. 1. Sam. 7.3, 4. 1 King. 12, 28, 33. & 14.22, 23, 24. with 2. Chron. 12. & 13. & 1. King. 19, 10. Hos. 6.7. & 8, 1. yet the Lord breaks it not on his part, but spareth and destroyeth not, nor presently gives them a byl of divorce, but in his mercy as a loving husband calls them to repentance, sendeth Prophets, calls them stil his people, helps them and casts them not off. Adjoyning also punishments, both for avenging the quarrel of his covenant, and procuring their conversiō. Exo. 33, & 34. &c. Lev. 26, 14, 15—25—42, 44, 45. Jud. 2, 1, &c. Ps. 78. 1. Kin. 13, & 16. & 18. 2. King. 5, 8, 15, 17. Jer. 51.5. Ezek. 16, 59.60 &c. Hoseas, Amos &c. Jn these two divers respects, Jsrael considered in themselves and their idolatrous estate are sayd to be without God, without Preist, without law: to forsake and break the covenant, not to be the Lords wife but an harlot &c. having children of whordoms, and that the Lord is not with Jsrael, or with any of Ephraim, 2. Chrō. 15.3. 1. King. 12, 28.33. & 15, 34. & 16, 13, 26, 31, 33. & 19, 14. Hos. 2, 1,—5. & 5, 3, 4. & 8, 1. & 9, 1. with Psal. 106, 29.39. Ezek. 16. and 23, ch. 2 Chron. 25, 7. But agayn in respect of the Lord and his covenant into which they were received, & which he breaks not on his part, he calls them to repentance, is caled their God, and they the people of the Lord, and their children born to the Lord, and Jsrael not to have been a widow forsaken of God, but the Lord pittied them, & respected them for his covenant with Abraham, and would not cast them off as yet. And thus Jsrael continued long, respected of the Lord notwithstāding her apostasie, Jud. 2, 1. 1. King. 18.36. 2 King. 9, 6. Hos. 4, 6, 12. & 5.4. & 7.10. & 8, 2. & 9, 1. & 14, 1, 2. Amos 7, 15, with Psal. 89, 30.—34. Eze. 16.20.60. Jer. 51, 5. 2. King. 13, 23. Yet in these times, the Prophets taught the people to plead with their mother, & separate themselves. &c. Hos. 2, 1—5. & 4, 12, 14, 15. Amos 4.4, 5. & 5.4.5. Al these are writtē for our learning, & to be applied to the the churches estate in Apostasie since Christ, Rom. 15, 4. 1. Cor. 10.11. I answer, these things are very obscurely and confusedly by them set down: so that the error is couched in darknes. 1. They shew not how the covenant between God and men stood: 2. there is an aequivocation in this word breaking of the covenant…, which they clear not: thirdly they shuffle togither the estates of Israel when they were one body, & when they were rent in two, 4. so also the churches in Apostasie since Christ, they distinguish not, from the kingdom of Antichrist: but confound Sion (when she synneth,) with Babylon.

1. The covenant between God and men, was alwayes conditional; by the law, if they aRom. 10.5.did his cōmandements, they should live by them; and if they bGal. 3, 10.continued not in all things written in the book of the law to doo them, they were cursed. By the gospel, cIoh. 3.36.he that beleeveth in the son [of God] hath everlasting life, and he that obeyeth not the son shall not see life, but the wrath of God, abideth on him. And all the figurative covenants that Israel had, were also conditional, dLevit. 26, Deut. 28.blessings promised to the obedient, and curses to the transgressors.

2. The breaking of the covenant on mans part, is alwayes eLevit. 26, 15.by syn: in which sense it cannot be sayd that God ever breaketh covenant at any time. But in an other sense by punishing, and putting from him the rebellious people, in just judgment; we may say God fZach. 11, 10. Psal. 89.39.breaketh or disannulleth the covenant. Whensoever a people by syn forsaketh God, and refuseth his word caling them to repentance: they cannot have themselves, neyther can other men have concerning them any assurance of their salvation, or that they abide in the covenant of his grace. For whosoever abideth in him (as sayth g1. Ioh. 3, 6.the scripture) he synneth not: whosoever synneth, hath not seen him, neyther known him. Be it hDeut. 29, 18, 19, 20.man or woman, or familie or tribe, which turn their hart from the Lord, to serve other Gods, though they bless themselves in their harts, saying we shal have peace &c. the Lord wil not be merciful unto them. As for Gods pacience, who presently punisheth not, but somtime forbeareth long; and inviteth them to repentance: this dooth not assure any that they are under his covenant of grace, unless by repentance and faith they turn unto the Lord. The long suffring of God iPet. 3, 20. Gen. 6.abode in the dayes of Noah, 120. yeres, whiles he preached to the old world which perished in the flood: so his bountifulnes to many other peoples should have led them to repentance, kRom. 2, 4, 5.when they after their hardnes and impenitent harts, heaped unto themselves wrath against the day of wrath. And the judgments upon Gods professant people, come often times more speedily, then upon the open infidels. Let us look upon the typical estate of Israel, our l1. Cor. 10 6, 11.ensamples: It was a mExod. 6, 4.5.—8.covenant between God and them, that he would give them the land of Canaan, a figure nHeb. 4.1.2.3. &c.of the heavenly inheritance: and he led them through the wildernes, to the borders of the countrye, and sayd, oDeut. 1, 20, 21.Loe the land is before yow, goe up and possess it: but they pver. 28, 26 32.were afrayd and would not goe up, through their unbeleef. Then the Lord presently qvers. 34.35.was wroth and swore, that not one of those transgressers should see that good land; yea though they after were sory, rverse 41.and offred themselves to goe up, yet the Lord sver. 42, 44.forbad them, slew some of them by the sword, and tDeut. 2, 1, &c. Heb. 3 17.—19.turned al the rest back to wander and perish in the wildernes▪ Agayn, it was a condition of the uExod. 34, 10, 11.covenant on Gods part, that he would cast out the Amorites, Canaanites &c. from before the Israelites; and on their parts, wverse 12, &c.that they should make no compact with the inhabitants of the land &c. But when they brake with him, and rooted not out the people, but agreed with them xIudg. 1.27.28.30.32, 33.for tribute; the Lord also presently brake with them, saying, yIudg. 2.1.2.3.J sayd J wil never break my covenant with yow &c. but ye have not obeyed my voice, wherfore J say also, J wil not cast them out before you; and agayn because zverse 20, 21.this people hath transgressed my covenant, therfore wil I no more cast out before them any of the nations; and so they were left as aIosh. 23, 13.a whip on their sides, and thornes in their eyes.

The like may be seen by comparing al other particulars, and those threatings in Levit. 26.15.16. &c. with their histories in the books of the Judges and Kings of Israel: according to that saying of God to Moses, bDeut. 31.16, 17.they wil forsake me &c. and J wil forsake them. And as for that which is cited from Levit. 26.45. it was a promise of the Gospel, upon their unfeighned cverse 39, 40.repentance; and perteyneth to the Iewes also at this day, as Paul sheweth us Rom. 11. for this rule is general, dPro. 28, 13.he that confesseth and forsaketh his synns, shal have merciemercy. Although therfore God useth sometime more forbearance of evil men than at other time, and often giveth eRev. 2, 21space to repent: yet if they repent not, they shal assuredly fLuk. 13.3.5. Rom. 2..4, 5. Rev. 2.5.perish, and their boasting of the covenant shal gMat. 7, 22 23.not save them.

3. Touching their application of things to Israel, not putting difference between their state when it was one, and when it was rent asunder: therin also they fayl. Whiles Israel were one, they continued Gods Church: for though they often synned, yet by his word & afflictions he soon brought them to repentance, as is noted, Judg. 2.4, 5. and 3.8, 9.15. and 4.1.2, 3. &c. But when after many other synns, ten tribes fel from the Lord, and rent themselves from the Kingdome of David, and Preisthood of Levi, both which were sacramental types aIer. 33.21 22.of Christ and his Church; when they left the other testimonies of Gods presence, the Temple and Altar at Sion, where God had sayd he would bPsal. 132.13.14.dwel for ever; and builded them new cHos. 8.14 11.Temples and Altars to syn, forgetting their maker; when they set up Calves and d2 Chron. 11.15.Divils to worship God by; then presently e1 King. 13.1. &c.God sent his Prophet to them with a denunciation of judgment, which being done, he was to avoid them as Hethens & Publicans; fver. 8.9.not eating or drinking in the city: which because he did (though drawn in by the lye of another Prophet,) the Lord gver. 26.slew him with a Lion. And all that feared God, h2 Chron. 11.13.16.both Preists & people, left the country and went to Iudah: and the rest wer stil iHos. 4.15.17.caled upon by the Prophets to forsake them, as not being Gods kHos. 2.2.wife, that is, his Church: and their estate shewed to be l2 Chron. 15.3.without the true God, and without Preist, and without law: and they were unto God mAmos 9.7.as the Aethiopians. Now wheras our Opposites allege, God did not presently cast them off; it is true, in respect of caling them to repentance, and of their dwelling in the land, or, as the scripture saith, n2 King. 14.27.of putting out the name of Jsrael from under heaven: for his covenant was to punish them oLev. 26.16.18.21.24.28.33by degrees, & at last if they repented not, to scatter them among the Hethens, til their pver. 41.39.40.uncircumcised harts should be humbled, and they rewed their former syn; and then would he qver. 42.45.remember his first covenant, & so receiv them agayn to grace in Christ. And as for not casting them presently out of the land, the Lord dealt with them, as he had before dealt with the Hethen Canaanits which were spared therin for a time, because their wickednes was not yet full, Gen. 15.16. If this patience towards them, wil not prove them a true Church; no more wil Gods like patience towards apostate Israel. And how they in their impenitent estate, r2 King. 17 13.14. &c.hardning their necks dayly more & more, could be sayd to be the true Church of God, (though they cō passed sHos. 11.12.him with lyes,) and in the covenant of his grace unto salvation; I leave for them to judge that are wise in hart. As for these mens double respects, they are not al of them syncere. They would have it said in respect of the Israelites, (and not of the Lord) that they were without God, without Preist, without law, none of his wife, having children of whordoms, and the Lord is not with Jsrael &c. & agayn in respect of the Lord (and not of themselves) that he is caled their God, and they his people, and their children borne to him, and Israel not to have been a widow forsaken &c. I answer, whatsoever was syn, was wholly their own, and whatsoever was grace, was wholly Gods: & this is true in the best Churches in the world. But whatsoever was a reproof and punishment for their syn, respected both Gods justice, and their demerit: and whatsoever acceptation of grace was in them, respected both Gods mercy in Christ, and their aRom. 3.30.faith. If therfore they were in any sence a true Church at that time actually, it must needs be by mutual referēce to the covenāt on both parts, God offring, they bRom. 5.17.taking his grace offred; through his holy Spirit working in them: otherwise it is a mere fiction in religion, to make difference where none is. Now let them shew that they accepted the grace of God, caling them to repentance: we shew the contrary by the Lords own testimonie, who for their unbeleef and stubborn disobedience c2 King. 17.13.14. —22.23.did put them out of his sight in wrath. And if men accept not the grace of God: his caling upon them to repent, makes them no more his Church, then the Hethens dAct. 14.15. & 17.30.unto whom he doth the like.

Agayn, it is not sound to say that in respect of themselves onelyonly, it was spoken by the Prophet e2 Chron. 25.7.the Lord is not with Israel, with any of the children of Aephraim. For he there dissuadeth Amaziah from having the army of Israel to help him: his reason is, the Lord is not with Jsrael: this most directly respecteth the Lord and his fHos. 5.6.withdrawing of his presence from that people. Even as Moses sayd, gNum. 14.42.Got not up [to warr] for the Lord is not among you: did not the event shew (when they hvers. 44.45.fled before their enemies) that is was meant in respect of Gods presence and help now withdrawn from them? Also when it is sayd in other scriptures iIudg. 2.18.the Lord was with the Iudge: and kPsal. 118.6.the Lord is with me, I wil not feare: and lMat. 28.20.I am with yow al dayes, & many the like: who ever would dreame that these things could be spoken in respect of the men onelyonly, and not of God and Christ? Finally the Prophets speech to the Iewes, m2 Chron. 15.2.the Lord is with yow, while yow be with him, but if yee forsake him, he wil forsake yow, doth evince manifestly, that it is an evil glosse, when the text sayth the Lord is not with Israel, to turn it by respects, as if nothing were meant but Israel is not with the Lord. So in the other speech n2 Chron. 15.3.Israel hath been without the true God; the words folowing overs. 4.but had he turned to the Lord God of Israel; and sought him, he would have been found of them; these manifest, that it was in respect of Gods forsaking them also, and not onelyonly of their forsaking him.

No better (if it be not worse) is their citing of Hos. 2.2. she is not my wife, that this respected Israel in themselves: be it so, but what foloweth? †Hos. 2, 2.neyther am J her husband: and if the former branch respected Israel, then this respecteth the Lord, especially seing he testified by Ieremie, *Ier. 3, 8.J cast her away, and gave her a byll of divorcement: unless they wil say this also was not spoken in respect of the Lord. They doo not wel therfore to cite one branch of the text, and concele an other, deceiving the reader. How and in what sense God called them his people, I have shevved “p. 81, 82.before: their former state, their present pretense to be the Lords, and the future merciemercy that they should and yet shal receiv, might wel and did occasion such speeches: but in deed and truth it was as God sayd to them †Hos. 1, 9.you are not my people, therfore wil not J be yours. And as for God remembring his covenant, it is true even to this day, for they are *Rom. 11.28.beloved for their fathers sakes, and shal agayn have the benefit of their first “verse 26, 27. Levit. 26, 45.covenant, and so may stil becaled Gods people, as the Prophets foretelling their return, doo ‘†Deut. 32, 43. Isa. 49.13.intitle them: yet I hope our opposites wil not hereupon conclude, that the Iewes now (whiles they continue unrepentant) are Gods true visible church. That of Jsrael and Judah being no widow, Jer. 51.5. is a prophesie of their return out of Babylon, and restoring of their common wealth, as the whole argument there manifesteth. They should repent and seek the Lord ‘*Ier. 50.4, 5.with tears, and renew the covenant on their part, and God ‘؛verse 20.vvould forgive them al their synns. This therfore is not spoken in respect of God onelyonly, but of them also turning by repentance to the Lord in their affliction, and the Lord turning to them; as the first performance of this prophesie shevveth, Nehem. 9.1.2.—32.—38. Moreover, it proveth not that Israel vvas alvvayes before, Gods vvife or Church; for it is playn to the contrary, Hos. 2.2. and she vvas divorced, Ier. 3, 8. & dead in syn, Hos. 13.1. but now vvas to be fulfilled in such as returned, that vvhichwhich vvas prophesied, on Israels part, †Hos. 2, 7.J wil goe and return to my first husband; and on Gods part, *verse 20.J wil marry the unto me in faith.

Their applying of these things to our times, is not in all points aright. For though in this, Antichrists synagogue and Israels doo agree, that neyther be Gods true Church: yet the perfect type of Rome, as God describeth it, is *Rev. 17, 18Babylon: and vve should not be vviser then God. And if they cannot prove Babylon then to be Gods church, which was not more deep in syn thē now Antichrist is, and which citie had †Psal. 87, 4promise and *1. Pet. 5, 13performance of merciemercy in Christ at the end: they shal never prove this synagogue of Satan to be Gods true Church, which hath no promise of recovery or merciemercy, but ‘†Num. 24 24. Rev. 14 9, 10. & 18 8.21. & 19, 20, 21. 2. Th 2.8.12.prophesies and threatnings of assured destruction.

They proceed further to a double regard of apostate Churches, in cō parison with other peoples; as Jsrael compared with the Philistims &c, is caled and counted Gods people, having the onelyonly true God for their God: 2 King. 5, 8.15.17. & 9, 6. but being compared with Judah, is an harlot and not Gods wife. Hos. 2.2.5. & 4.15. &c. So the church of Rome in apostasie, compared with Iewes, Turks & Pagans, ought to be counted Christians, and the Temple of God, the Church of God brought to the faith of Christ, 2 Thes. 2.4. with Ezek. 43, 7, 8. Zach. 6, 12, 13. Eph. 2, 11. — 13, 19, 21. 2. Cor. 6, 16. Rev. 11.19. but agayn cōmpared with the ancient church of Rome, & such as now are faithful churches, she is to be esteemed the great whore, beleeving & speaking lyes in hypocrisie &c, Rev. 17.1.5. 1. Tim. 4, 1, 2, 3. 2 Thes. 2, 3, 10, 12. And thus in a double consideration, it may be sayd of Rome in one respect, ther is a true Church there, and in an other respect ther is a false church there.

I answer; first to the double regard of Israel; if they mean that onelyonly in respect of Iudah, and not also of God, Israel was caled none of Gods wife; it is untrue, and before by me disproved. If they mean, that not onelyonly in respect of God, but of Iudah also, Israel was an harlot, and not Gods wife, it is true, and maketh so much the more against their estate, but nothing at al, (no not in shew) for it. And how Iudah respected Israel, (besides al former testimonies of the Prophets alleged,) their continual warrs both with word and sword do manifest, as when after a’2. Chron. 13, 4, 5.—12reproof of their faling from God, they kylled bverse 17.18.five hundred thousand chosen men of Israel at one battel: besides their continual combates after, excepting some few Kings which made amitie with them, for which they were reproved: as the Prophet sayd to K. Iehoshaphat for joyning with the King of Israel against the Aramites, c2 Chron. 19, 2.wouldest thou help the wicked, and love thē that hate the Lord? therfore for this thing, wrath from the Lord is upon thee. But had the Israelites been their brethren in the faith, and covenant of Christ, Iudah had d1. Ioh. 3, 10, 11, 12.synned greatly in so destroying them. And how the Iewes afterward also esteemed of their faith and godlynes, their Rabbines testimonies in the Talmud sheweth, where they say of the ten tribes, aTalmud Babyl. in Sanhedrin, c. 11.Aein lahem chelek leolam haba: that is, they have no part in the world to come, in life eternal; and that the Lord did put them from upon their land in this world, and wil send them into an other land in the world to come. Did they now (may we think) esteem them within the holy covenant, and to have true circumcision, bRō. 4, 11.the seal of the righteousness which is by faith? As for comparison with the Philistims and other hethens, it is true they were caled the people of the Lord; because they never renounced their God in name and professedly: but pretended the contrary. Yet seeing they did but compass the Lord with †Hos. 11.12lyes and deceyt: this their vayn profession did nought avayl them, with God or his Saincts. And so at this day, the Iewes professing the God of Israel, and praying to him, & reading his lavv and prophets dayly in their synagogues, may be caled Gods people in cōparison of pagans vvhichwhich knovv not God or his scriptures at al: but vvorship the Sun and Moon, and some of them the Divil, by open profession. Yet none I think vvil say, that the Ievves novv being vv^thout Christ, are actually in the covenant of grace. Agayn, the Turks that profess aAlcoran, azoar. 2, 3. &c.One immutable, living, true, most wise & high God; and doo acknovvledge Christ bAzoar. 67to be sent of God with his gospel, and call him cAzo. 31.Ruchella, that is the Breath (or Spirit) of God: these men in comparison of Julian the Apostata, and other like vvretches, and Atheists, may be caled the people of God, and Christians: though in deed, they be farr from being eyther.

Secondly for their double regard of the Church of Rome, I say as before of Israel, that in comparison vvith Turks and paynims, they may be caled Christians, but are in deed false Christians, such as in name and shevv pretend to be Christs; but are Antichrists & vvorship eRev. 13, 3, 4.the Dragon, and the Beast, and him that f2 Thes. 2, 4.fitteth as God in the Temple of God; so to them the scripture may be applied, gRev. 2, 9. & 3, 9.they say they are hIewesChristians and are not, but doo lye, and are the synagogue of Satan: and if this vvill help them, let them make the most of it. It is sufficient for the matter in hand, if in respect of Christ and his covenant, and in comparison vvith Christs true Churches, that synagogue be condemned, as the iRev. 17.1.great whore, the beast that kRev. 17.8 & 19, 20.came up from, and shal again goe down into the bottomless pit. vertheless (but that comparisons are odious) it might easily be proved, that though Antichrists Church pretend to be Christs, & so in name is better than Turks and Pagans: yet in deed, those miscreants are in some things to be justified, in comparison of them. For Iewes and Turks, are not so gross as to worship gOffic. B. Mariae. ref.the Queen of heaven, and Images of Wood and of stone, as hBellarm. de imagin. l. 2. c. 21-doo the Antichristians.

The Iewes are not so vayn as to pray to Abraham and the Prophets, though they be in deed saynts in heaven: wheras the popish Church prayeth dayly aOffic. B. Mariae. in Litan.to S. Nicolas, S. Martin, S. Sylvester. S. Benedict, S. Dommik, S. Antonie, and all other their own canonized and deified Saincts, of whom they know not but many may be Divils in hel. And Bp. Bale observeth, that bEngl. Votaries; first book. Pref.they have doon as their old predecessors the idolatrous preists did by the ancient Romās, they have set us up a sort of lecherous Gods to be worshiped in our temples, to be our advocats, and to help us in our needs. Yea the Hethens would marvel (as Tullie cDe nat. Deor. l. 3.telleth us) that any should be so mad, as to beleeve that that thing which he eateth is his God: yet Antichristians beleev that they eat their God and maker, when they eat their blasphemous Sacrament of the altar, which before they eat, they dConcil. Trident. sess. 13. c. 5.worship with divine honour. At Canterburie eD. Fulk. answ. to a counterf. Catholik. art. 6.were kept the clowts that Thomas Becket did occupy to wipe of his sweat and to blow his nose on: which were kissed as holy relicks, and thought to be wholsome for sick folks. Was ther ever, may we think, more foolish idolatry, among any paynims? Wherfore they are in many respects worse than the very Hethens: and it is true which a learned man fAnt. Sadeel resp. ad profes. fid. Mon. Buld. art. ult.hath sayd, that their Church is like their Transubstantiatiō, accidents without the true and proper subject.

Their allegation of 2 Thes. 2.4. that the Man of syn should sit as God in the Temple of God, is before answered; and is but the misunderstanding of a phrase, that if they would contend, they might as wel prove, the Divil which appeared to the Witch of Endor, was Samuel; because the scripture phrase sayth that Samuel sayd to Saul &c. 1 Sam. 28 14.15 &c. Neyther is Ezek. 43.7.8. fitly joyned with 2 Thes. 2. they should set the type from Bels Temple in Babylon, where gDan. 1.2.the vessels of Gods true Temple were holden captive: or from the Samaritans Temple hIoseph. Antiq. Iud. l. 11. c. 8.builded by Sanballat on moūt Garizim, whither the Apostate and wicked Iewes used to flee. And wheras they cite Zach. 6-12.13. it is direct against them, for it sheweth not that the Branch (Christ) should build the Temple of the Lord, and then leav it for the man of syn to be worshiped there as God; but that Christ himself should also aZach. 6▪13.cary the glorie, and sit and rule upon his throne, and be a Preist upon it; and this we see accomplished in the Christian Church warring against the Beast: for bRev. 11.19, & 15, 5.8. & 16, 1, 2 10.out of the true temple, and from Gods throne there, doe come plagues upon the Beasts throne, and upon al his worshipers; and God contineweth stil in cRev. 7, 15.17. & 14, 1, 2, 3, 4.his temple, which the beast dRev. 13, 6blasphemeth. And of this temple speaketh Paul in Eph. 2, 11. where the true God dwelleth by his spirit, verse 12. So 2 Cor. 6, 16. confirmeth this, saying; what agreement hath the temple of God with idols? but these would make agrement, which wil have the e2. Thes. 2.Adversarie fZach. 11.17.the idol shepheard, there to sit, where also he is worshipped as God. And in the words next before, what concord hath Christ with Belial? 2 Cor. 6, 15. by Belial, we may understand Satan or his eldest son Antichrist, the Hebrue word being taking from 2. Sam. 23.6. where Belial, the company of wicked ones is opposed to Davids howse, the father and type of Christ: & Sibylla prophesying of Antichrist gOracul. Sibyl. l. 3.calleth him Belial, (in the Greek termination Belias). Now that which Paul dooth most vehemently deny, these would affirm, in making such concord, that where Belial sitteth as God, and is so worshipped; there Christ also sitteth & blesseth him and his worshipers, with the one true baptisme, sealing up unto them the forgivenes of synns, and life eternal. For so we have heard it pleaded, that the baptisme which the Antichristians have and use in Rome, is the true, the one baptisme spoken of Eph. 4, 5. How fitly may we put Mr Iohnson here, in mind of his hTreat. of the Minist. p. 25.own words cited from a Commenter on Dan. 11.34.35. of the wily whelps that seek how to agree Belial with Christ, Jdols and the true worship in spirit; thrusting the Pope and Christ both togither into one poke.

Wheras they end their divers respects, with a true church there, and a false Church there: they conclude not the question, but closely turn it away. They should prove her, that is the whore, to be Christs true spowse and Church; if so they could. For, there ther may be a true Church, though she be none of it: even as God had Ier. 51, 45.his people in Babylon, and there he was a *Ezek. 11, 16.Sanctuarie or Temple unto them: but the Babylonians were not the men: neyther was Bels temple, the Lords. But it may be they mean her self, by there: for presently they prove it “Advert. p. 64.as Paul sayd of one and the same womā, she is dead & alive in divers respects, 1. Tim. 5, 6. A fit cōparison: for Paul meaneth that she was alive in this natural life, but dead as touching spiritual life in God: and this is very true in Antichrists synagogue: for aRev. 18.7she liveth in pleasure, and sayth in hart, J sit being a Queen &c. but as touching life with God, she is bRev. 20.5dead, and appointed to c2 Thes. 2.12.damnation. We acknowledge therfore with them, that things are often in the scriptures spoken in divers respects, without observing wherof, men shal err infinitely: but it is evil for men to make other respects then God maketh; the scriptures may easily be misapplied; as a litle after, they bring us the respect of Abraham unrighteous in himselfe, but righteous by faith, Rom. 4.3.5. I hope they wil not apply this to that son of perdition, in 2 Thes. 2. for that were a most wicked comparisō. Yet thus they have shuffled togither many scriptures (wherby the simple may be deceived,) for to shew things diversly spokē, which none doubteth off: but how soundly they have proved Antichrists Church to be Christs, let the judicious Reader give setēce. And let al that feare God mind, whither such doctrines wil not beat the path for al licenciousnes. For although the scripture sayth, d1. Ioh. 3.8 & 5.18.he that committeth syn is of the Divil: and, we know that whosoever is borne of God synneth not; but he that is begotten of God, keepeth him self, and that wicked one toucheth him not: notwithstāding, men may be as prophane as Esau, as filthy in life as Sodom, as idolatrous and synful as the Aegyptians and Babylonians, and yet if they wil but cal thē selves Christians, and be outwardly baptised, they may be blamed in words, and separated from by men: but yet justified as Gods true Church, they and their seed in his covenant of grace, & sealed with baptisme, which is to remission of synns: and what need they care for more? Who wil feare his estate, or amend his life, for the doctrine of such men, as pul down with the left hand, & build up with the right? Is not this rather to eEzek. 13.22.strengthen the hands of the wicked, that he should not return from his wickednes, by promising him life? Moreover this acknowledging al that profess Christ and are baptised, to be true Churches having the true baptisme of God: wil necessarily draw unto a general communion with al such societies, wher men think actually no evil is committed, as may fal out oftē in the sermons of Friers, Iesuits, and other false Prophets; for with true visible Churches and members of Christ, who may not communicate, so it be not in euil? And thus Christians may come to that vanity & cōfusiō vvhichwhich was among the Hethens, of whom an ancient Doctor aAugust. de ver. rel. c. 1.noteth, that though they had infinite and contrary opinions about the Gods and their religion: yet al of them kept communion togither in their Temples and sacrifices.

Wheras Mr. Ioh. bAdvert. p. 65.referreth us to his first writings, in answer to M. Iacob, pag. 7. & 13. and 47. as having then written somwhat tending this way, which now he pleads for: the Reader may see (by comparing them) how farr they differ. There, touching England, cPag. 7.he distinguisheth between their Church estate, in respect wherof he is perswaded they cannot be judged true Christians, and the personal estate of some considered apart from their Church constitution, that they may wel be thought in regard of Gods election to be heyrs of salvation, and in that respect true Christians: so in pag. 13. & 47. touching the Church of Rome, and some Gods elect in it. Although in pag. 146 he is perswaded, whosoever lives & dyes a Papist and member of that Church of Antichrist, in the knowledge, profession, and maintenance of that religion in the parts therof, can not of us be esteemed to live and dye in the estate of salvation. Now what is that to his presēt plea, for the Church & baptisme of Rome, but rather the contrary. And for us, we never disputed with any touching Gods elect, which we leave unto himself who onelyonly d2 Tim. 2.19.knovveth those that are his. We deny not but ther may be of the elect in al false Churches: even as Satan hath his reprobates in the true Churches. I hold it presumption for any to limit God, by how smal means, or mesure of faith and knovvledge he vvil save a man. Who dares deny but God had many elect among the Hethens, after he had separated Israel from them? Yea God expresly sayd, vven he made Israel his peculiar people, that yet eExod. 19.5.al the earth was his, vvhichwhich are the vvords of the covenant fEzek. 16.8.generally. Wherfore vve leave Gods secret counsels to himself as gDeut. 29.29.he vvilleth us; and doe consider onelyonly the visible state of Churches, by the rules of Gods Lavv and promises. Finally in that very book vvhichwhich he mentioneth, hovv sharply hIn the preface, sect. 7.doth M. Iohns. inveigh against his opposers, and against M. Hooker (that pleaded for the Church of Rome because of some truthes there reteyned;) & saith, that what by the Prelats and their Proctours on the one hand, and the Pharis…ical dawbing reformists on the other, all may justly fear, least the end of that Church wilbe to look back not onelyonly in part, but even wholly to the Romish Egipt and Sodom, and to wollow agayn in the same myre, from which they would seem al this time to have been washed. When the Prelats and Reformists shal see what the same man now writeth himself, for that Romish Egypt: what wil they say, but that even he also is come to dawb with them for company; and fear a further fall.

Of their judgment of the Church of Rome: translated out of M. Iunius.

To countenance their cause the more, they set it out with the name and judgment of a learned man, now deceassed. Against whō themselves wrote aLetters between M. Iun. & the exil. English Ch. at Amsterdam anno 1602.heretofore; when they would have been loath to stand to his judgment. But what wil not men doo, for help in time of need? The thing borrowed from him is in deed his own judgment, rather then proof of argument: I shal therfore the more breifly touch it, yet not medling with the author (who I hope is at rest in the Lord) but with these his translators.

bAdvert. pag. 100.The Church of Rome (wherof they treat) is properly (they say) the company which is at Rome, as Paul wrote Rom. 1. abusively, it is al the Churches on earth cleaving to it and the doctrine & constitution therof. They treat of the first, but would have men by proportion understand the same of the later. I answer; A Church ther was at Rome in Pauls time, cRom. 1 7.8.beloved of God, caled Saints, whose faith was published through the whole world. A Church (or peece rather of a Church) ther is at Rome now, d2 Thes. 2.4.8.11.12.loathed of God, caled eRev. 18.….3. & 16.14.Divils: whose whordoms & abominations are famous through al the earth. In deed and truth ther is a great Citie spiritually caled Sodom, & Aegypt and Babylon, Rev. 11.8. & 16.19. dispersed over the world under the name of a Christian Catholik Church, whose cheif place & throne is fRev. 17.18.Rome. As for the congregation of Saints that was there in Pauls time, it is gone long since, and the g2 Thes. 2.Man of syn with his worshipers, come in the place. Between these two, ther is no just proportion: for what concord hath Christ with Belial? 2 Cor. 6.15.

The Church of Rome considered as a subiect, (they say) hath 2. parts, Pastours and the flock of Christ, for which Church th'Apostle of old gave thanks to God, Rom. 1, 8. Neyther doo we deny this subiect to be at Rome evē at this day, because we trust ther is God caling, persons caled, & the caling it self yet in her, which togither in one, giveth being to a Church. I answer, First, I deny that God is there caling as in his Church, but the man of syn sitts there as God, calling all to worship him, and his calling is by the working of Satan, and in al deceivablenes of unrighteousnes among them that perish: and the persons caled, are deluded to beleev lyes. 2 Thes. 2.9, 10, 11. Al these togither, give being to Antichrists church, but not to Christs. And we are sure God caleth out of her, such as shal be saved, Rev. 18, 4. Their pRev. 9, 1, 2 3. &c.starr (or Bishop) is long since fallen from heaven: and in sted of Peters keyes, he received the key of the bottomless pit, which he opened, and brought up a smoke of heresies, and darkned all truth and means therof, and sent abroad his clergie the Locusts to sting and poyson mens souls: by calling them from God, to †Rev. 9, 20worship Divils: And these things Mr Iunius himself, hath qIn annot on Rev. 9.applied to the popish hierarchie.

Touching the papacie, (say they) or papal hierarchie caled ecclesiastical, we say not that it is the church properly so caled, but an accident growing to the church, and which covertly worketh against the life and health of the church. For the papacie is an order, humane and naught; the church is an assembly divine, &c. And after they say, rpag. 105.The papacie is in the church as the order of apostasie in the howse of God 2 Thes. 2. the man of syn sitteth in the temple of God, with his whole order or rank of Apostates: and the Temple of God consisteth not in that order and number of Apostates, which is a thing most strange and furthest off. And again, the papacie is a poyson in the Church, which must needs be vomitted out if it wilbe preserved, or ells the Church wil be extinguished by it, if it suffer that poyson to prevayl and possess all the veyns of the body. I answer, true it is, and I agree with them, that the rank of Apostates, is farr from being Gods temple: wherupon I assume, the whole popish church, preists and people are a rank of Apostats; because they worship sRev. 13, 4. & 14, 9, 10.the Beast, who sheweth himself there for God, where the Pope is acknowledged to be tConcil. Lateran. Sess. 6.the Lion of the tribe of Iudah, the root of David, the Saviour and deliverer: they worship Divils and Idols of silver and gold, Rev. 9.20. and their beleef is in lyes 2 Thes. 2.11, 12. therfore the whole popish Church being a ranck of Apostates, is a Temple of Antichrist, but not of Christ. Secondly, (to take that which they grant,) the papal Hierarchie ecclesiastical, if it be no part of the body of the Church, but an accident, a poyson, a gangrene, an vlcer eating the body: what shal we think of al the actions of that ecclesiastical hierarchie, their ministration of sacraments, their making of ministers, and the whole Church administration, by that rank of Apostates, they cannot possibly be the actions of the body, of the Church, neyther of Christ. Can a scab or gangrene perform any action of a natural body or member? And now what is become of their true baptisme, and ordination of Ministers before pleaded for? these wil be but as the operation of the poison or fretting of the gangrene, for they that did them, being the popish ecclesiastical hierarchie, were no parts of the Church, but accidents, as the gangrene or pocks upon the whores body, which consume life and grace, but give none at al. Thirdly, seing the popish ecclesiastical hierarchie, (which aConcil. Trid. sess. 23. can. 6.consisteth of Bishops, Preists & Ministers,) are the poison and botches in the body of the Church, and no parts of the same: how dooth God cal in that Church, as before they reasoned? For his ministerie is not among them; as for his word, the people have it not so much as to read; and the service of their Gods, is in a tongue that they understand not: what now is the meanes of their caling? Fourthly, compare this with their former plea for the Eldership and Ministerie, whē they could bTreat. on Mat. 18. p. 24.not find the Church to be caled the body of Christ, howse, city, or Kingdom, unless it had officers &c. Now for Rome they wil have it the body of Christ, howse & Temple of God, ministring true baptisme, &c. and yet the ecclesiastical hierarchie are no parts or members, but scabs on the body. But the truth is, these Aegyptian boyles, the hierarchie, ar the chiefest parts of the body of that Antichrist: which in some respect may be likened to the Image that Nebuchadnezar saw, Dan. 2.31. &c. The Pope with his triple crown, who is proclaymed for a cLib. Benedicti de Benedictis, printed at Bononia an. 1608.Vice-God, the inuincible Monarch of the Christian common wealth, and vehement conserver dPontificiae omnipotentiae.of the popish omnipotencie: he is the …ead of Gold. The Cardinals and prelats are next him as breast & arms of silver; the other belly…God Clergie, is the strong brazen paunch, and the Lay people, are as the legs and feet of yron and clay, which cary and bear up the bulk: and the eRev. 16.13.14. 2 Thes. 2.9.unclean Spirit of Satan giveth life and effectual operation to this Beast. For to be a member of this their body and Church, the papists themselves fBellar. de eccles. l. 3. c. 2.profess that ther is not any inward vertue required: so then ther is no need of the spirit of God, to joyn these limms of the Beast togither.

But they proceed and say, that gAdvert. pag. 106.On Gods behalf it is altogither a Church, whersoever ther is found a company caled of God with his caling by the spirit and the holy scripture, and the ministery of persons ordeyned for holy things and divine actions. And a little after, hpag. 108.After this maner doo we esteem of the Church in which the papacy is, God caleth her with his caling by his spirit and word, and publik record of that holy mariage, the scripture, & the ministerie and things & holy actions, which before we have breifly reckned up. I answer; if mens eyes did not dazel with looking on *Rev. 17, 4.the bewtie of the harlot, I marvel how they could so esteem of that Church, which hath for her hierarchie (as even now they confessed) a rank of Apostates, no members but ulcers of the body. And are they now with another breath, become an holy ministerie of God? Most strange it is that men should publish their own esteemings, without any word of God to warrant them. But let us bring them to the trial. They say, God caleth her by his spirit and word: but Paul sayth, God shal send them strong delusion that they should beleev lyes, 2 Thes. 2.11. and this we see verifyed, by the manifold heresies, idolatries, blasphemies wherewith the whole body of that Church is poysoned. They say God caleth her with his spirit: the Apostle sayth, strong is the Lord God which will condemn her, Rev. 18, 8. and with the spirit of his mouth, he wil consume that lawless one, 2. Thes. 2, 8. And wheras they cal the scripture, the publik record of that holy mariage between God & her: the scripture shewes no such mariage, but dooth defye her as an aRev. 17.1harlot: where is the record that Christ was ever maried to the bRev. 17, 8Beast that came up from the bottomless pit? If her having the book of holy scripture in an unknown tongue, wickedly abused to mainteyn her whordoms and abominations, & subjected to the interpretation of her cso caled, Entrav. in Ioan. 22, c. cū inter in glossa.Lord God the Pope, be a record of that holy mariage; the Iewes which have Moses and the Prophets red and expounded in their mother tongue, have better records; and so they, and all heretical assemblies in the world, among whom the Bible is, must be judged Gods true Churches. Let us add hereunto the testimonie of men, and touching our own county. D. Fulk answereth the Papists thus, †Answer to a counterfeyt catholik. art. 21.you taught the people nothing ells but to pronounce and that ful ylfavouredly like popingeyes, certain Latin words which they understood no more then stocks or stones. So that the people had no instruction from you, no not of the name of God in many places, but that they received by vncertayn talk of their parents, as it were from hand to hand. For how many thowsand parishes are here in England, that within ethese things be printed anno 1577.these 60. yeres would declare that they never heard sermon in their life. As for that they heard of their service, they learned as much of it, as of the ringing of their bells, which was a sound without understanding. These things being so, what caling had the poor seduced people more then among the heathens.

*pag. 107.Wee wil make the matter playn (say they) by a similitude from Ier. 3. A wife being filthy with adulteries, if her husband wil pardon her, and consent to receiv her, she abideth stil his wife &c. So a church overflowing with adulteries &c. I answer, God (if it were granted that he is the husband of this whore,) hath promised her no pardon, but delivered her to Satan, to be seduced, deluded, damned 2 Thes. 2.9, 11, 12. Secondly I deny that this harlot was ever Christs spouse, otherweise then al the world was, by our first parents Adam and Noah. For this is not she unto whom Paul wrote Rom. 1. but an other of whom he prophesied, 2 Thes. 2. She succeedeth in the same place, as the night succeedeth the day. The Church in Pauls time, came from heaven, Rev. 21.2. and is long since gone to God: this came up from the bottomless pit; Rev. 17, 8. and thither she must return. She is of an other religion, the daughter of a strange God. But they alledge, touching the election (as is sayd of the Jewes, Rom. 11.28.) she is beloved for her fathers sakes. I answer, first then this proveth rather the Iewes at this day a church; for stil they are loved for their fathers sakes: and shalbe called againe, as th'Apostle there sheweth. Secondly, if the Iewes are beloved for their good fathers sakes: then Rome may wel be hated for her evil fathers sakes. For who were her fathers, but the Gentiles, Sodomites and Aegyptians; Rev. 11, 2, 8, 18. not the *Rom. 1.saincts in Rome; for she is not of their faith and sanctitie. But you will say, she is the natural posteritie of them. Nay, ther is not so much as likelihood therof, much less any certainty. For besides the bloody persecutions in those times, that did cut off the godly; there were after that, many changes of the Romane state, & great cōmotions, that heavens departed away as a scrol when it is rolled, every mountayn & ile were moved out of their places, Kings, Captayns and all sorts of men sled and hid themselves; Rev. 6, 14, 15, so great were the troubles of those times. And for particulars, Alaricus with his Gothes above a thowsand yeres agoe, did †Hierony. in epist. ad Princip. de obit. Marcel.take, spoyl and burn Rome, in the yere of Christ 414. After that agayn within 44. yeres, Gensericus with his Vandals *Blond… l. 6 decad. 1.took and spoiled it, and Rome for a time remayned without any inhabitant. A few yeres after, †’Chron. Carion. l. 3.did Odoacer with an other company, invade Italie and conquer Rome, put the Emperour to flight, made himself King, and did much spoyl. Then Theodoricus and the Ostrogothes took it; and after him agayn Bellisarius with his armie, wann it: But above al, Totilas King of the Gothes, in the yere of our Lord, 546. after all the former invasions, aBlond… l. 6. decad. 1.did overthrow Rome quite, cast down the walls, burn the howses, and made it so desolate, that there remayned in it neyther man nor woman. These turmoiles in Rome, within the space of a few yeres, being observed, and the possessing of that land by those forreyners the Gothes, who bSabellic… En. 8. l. 5.mixed them selves with the people, and degenerated into the name of Jtalians, and other plagues afterwards cBlond l. 2. d. 2. Fascic. temp. f. 66.by the Saracens that kylled innumerable sowls in Rome & Italie: these & the like may teach us, how unpossible it is to shew that the present church of Rome, is so much as the natural posteritie of the Saincts in Pauls time: though if they were, yet would it help them no more in this estate, then the Ismaelites & Aedomites which were the natural seed of Abraham. And Adonisedek with his Amorites and Iebusites in Ierusalem, (Josh 10, 1. &c,) may as wel be justified to be Gods true Church, because of Melchisedek King & Preist of God, who with his faithful company dwelled there 5. or 6. hundred yeres before: Gen. 14, 18. &c. as the popish Beast with his Iesuites and marked slaves at this day, may be pleaded for, because of the godly that lived in Rome 15, or 16. hundred yeres agone. And thus their reasons from Israel, are also impertinent to this estate: they might wel serve for the times wherin Iohn lived, when the true dRev. 2, & 3. chaptersChurches were many of them apostate: but the Aegyptians and Babylonians are shadowes of our Antichristians, among whom their hethenish abominations are spiritually accomplished. Rev. 11.….

But they plead stil, eAdvert. p. 108.Jn that the Church of Rome hath al the divine things in the scriptures, it is of God & a Church: in that it hath them al corrupt, that is of it self, and it is a corrupt Church. The Church is not taken away by corruption, unless it be total &c. I answer stil they take for granted, that which they should prove; and which I have before again and agayn disproved. It is not properly the old Church of Rome corrupted; but a new church arisen out of the bottomless pit, carying the shew and titles of the old. It is not the woman fRev. 12, 14fled into the wildernes: but an other woman gRev. 17.1 18.or citie, reigning over the Kings of the earth. The Lamb Christ is not there, as on mount Sion with his 144. thowsand, having his fathers name written on their forheads: Rev. 14, 1. but the Wolf Antichrist with his hMat. 7, 15. Rev. 13, 11.sheeps skyn & lambs horns, is there with his armie of Canaanites as aRev. 16.16. Iudg. 5.19.on moūt Maggedon. At first those Gentiles invaded the courts of Gods tē ple, and trode down the holy citie, Rev. 11.2. as the Babylonians of old dealt with Gods sanctuarie: Ps. 79.1. &c. Ier. 51.1.3. &c. Lam. 1.10. If that army of infidels were Gods true Church: so is the synagogue of Antichristians. And the Hethens in their altars, temples, sacrifices &c. had the divine things of God among them, as wel, if not better, then hath the man of syn and his worshipers, in their sacrifice of the Mass, and other manifold idolatries. The dutie of those that are in the popish Church and see their corruptions, is (they bPag. 111.say) such as of those children that dwel with their adulterous mother: that is, to abhorr her syn, with speech and signe to cal her back from evil, & absteyn themselves from it, and in al things cleav to their father, & betake thē selves into his closet &c. I answer, thus it appeareth, that these our opposites are returned to acknowledge the whore of Rome to be their mother: whom they feign to be as woman which cAdvert. pag. 105.lyeth in a deadly sort swollen with waters of the dropsie, or with poison, which dPag. 106.had long agoe given up the ghost, if God by the imposition of his grace &c. had not nourished and kept her warm. Now to leav their mother thus on her sick bed, as they have doon eM. Iohns. Treat. of the Minist. pag. 60-62.(disclayming al Christian dutie unto her which is due to a true Church in corruption,) is but the part of unnatural children. Whiles God dooth nourish & keep her warm, wil they quite abandon her? let them return and cherish her also, and al her members, and see if ther be any baulm to heal her wounds, and to comfort her. As for us, we have been taught of God, that in respect of him she is dead long agoe in her syns; (Rev. 20.5. with Ephes. 2.1.) having been the fRev. 20.4. & 13.4.marked whore & worshiper of the Beast, from which death she is not risen to live & reign with Christ. Although to this world, she liveth and reigneth in pleasure, til at one day death otherwise also come upon her, & she be burnt with fire, Rev. 18.7.8. And then shal we be so far from mourning at her funeral, as we shal rejoyce gRev. 18.20.with the heavenly multitude, and sing Hallelujah, when God hath given hGen. 19.28.Sodoms judgment on her, and we see her smoke rise up for evermore, Rev. 19, 1.2.3.

Finally, to back M. Iunius judgment, they iAdvert. Pag. 113.cite Amandus Polanus, & Bart. Keckerman, who sayd that Antichrist shal sit in the temple of God, not Jewish but Christian, &c. and as a rotten apple is an apple but corrupt; so that Church is corrupt &c. I answer, they may I confess cite diverse men, that were mistaken, in judging of that rotten church, which wil help these our opposites nothing, who have seen and acknowledged better, & now goe back. Bernard was a learned man in his time, and is counted a Sainct, and he playnly reproved many Romish abominations, and sayd, bBern. Ep. 125.the beast in the Revelation, which hath a mouth speaking blasphemies, occupieth Peters chaire: yet himself doted overmuch upō the bewty of that harlot, when he wrote thus at an other time to her Leman the Pope, cBernard, de Consid. l. 2.Thou art the great sacrificer, the cheif Preist, thou art Prince of Bishops, heyr of th'Apostles; thou art in primacie Abel, in government Noah, in patriarchship Abraham, in order Melchisedek, in dignity Aaron, in authoritie Moses, in judgship Samuel, in power Peter, in anoynting Christ. It is not therfore to be marveiled at, though wise & godly men be mistaken; for in many things we syn all. Jam. 3, 2. But I have shewed how the scriptures doo judge of this dRev. 18, 23.sorceress; and could also allege many learned mens judgements; but I wil goe no further then our own country. Mr Cartwright speaking of the baptising of children sayth, e1. Reply to D. Whitgift, p. 137.Jf both (parents) be Papists, or condemned heretiks &c. their children cannot be received [to baptisme] because they are not in the covenant &c. And agayn, f2. Reply p. 146.Jf the corruption be such as destroyeth the foundations, as in the Arians which overthrow the person of Christ, as in the Papists which overthrow the office of Christ, they being no Church, ought to have no priviledge of the church. Mr Perkins, writeth thus, gPerk. Expos. of the Creed: tit. Church.As for th'Assemblies of Papists, understanding companies of men holding the Pope for their head, and beleeving the doctrine of the council of Trent; in name they ar caled Churches, but in deed they are no true or sound members of the catholik church; for both in their doctrine, & in their worship of God, they rase the very foūdatiō of religiō. And agayn; hIbid.Jt is no more a church in deed, then the carkes… of a dead man, that weareth a living mans garment, is a living man, though he look never so like him. And agayn; he hath a treatise and Assertion, that A reprobate may in truth be made partaker of all that is conteyned in the religion of the church of Rome, and a Papist by his religion cannot goe beyond a reprobate: and bringeth 4. arguments for proof hereof, and endeth with this Corolarie, that A man being indued with no more grace then that which he may obteyn by the religion of the Church of Rome, is stil in the state of damnation. D. Fulk, answering the counterfeit Catholik saith aAnswer to art. 11.Jt is evident that the true Church decayed immediatly after the Apostles times: and telleth the Papist bAnswer to a…t. 20.yow cry the Catholik Church, the Catholik Church, when yow have nothing in deed, but the Synagogue of Sathan. Agayn cIbid. answer to ar. 29.The Church of Antichrist is founded upon 7 hills, Rev. 17. upon the traditions, dreames, fantasies and devises of men &c. Therfore (sayth he) in no wise may she be called the city of God, but Babylon the mother of fornication, Sodom, & Aegypt, where our Lord is dayly crucified in his members. D. Willet answering Bellarmin sayth dSynopsis Papismi. Contr. 2. of the Ch. q. 5. part. 2.We deny utterly that they are a true visible Church of Christ, but an Antichristian Church, and an assembly of Heretiks, & enemies to the Gospel of Jesus Christ. Agayn he sayth eIbid. Cō tr. 4. q. 10.2. Thes. 2. he shal sit in the temple of God, that is, the visible Church, that which sometime was the true visible Church, as the Church of Rome, and after should be so tak…n, reputed and chalenged, as it is at this day by the Papists &c. He shal sit in the Temple of God, that is, take upon him the name & title of the Church, and yet an adversary unto it. And agayn, fIbid. par. 9.The Turk is out of the Church, and so in truth is the Pope, but yet he challengeth to him and his, the name of the Church. M. Bale gImage of both churches; in the pref.compareth the Pope and Turk togither, thus, So glorious are the pretenses of Romish Pope & Mahomet, that they seem unto them which regard not these warnings, the very Angels of light, and their Churches most holy congregations, being very divels, with the very dregs of darknes. The Pope in his Church hath ceremonies without number, none end is there of their babling prayers, their portases, bedes, temples, altars, songs, howrs, bells, images, organs, ornaments, Iewels. lights, oilings, shavings &c. that a man would think they were proctours of paradise. On the other side Mahomet in his Church is plenteous also in holy observations, they wash themselves oft, frequent their temples, pray 5. tymes in the day, they reverently incline, they lye prostrate on the ground, they fervently cal to God, Dan. 7. O… colampad. in Daniel.they absteyn from wine, they abhor idols &c. But unto what end this holynes leadeth, the sequel declareth. Daniel maketh these two but one, because they are both of one wicked spirit &c. The Pope maketh his boast, that he is the High Preist, he is of equal power with Peter, he cannot err, he is head and spouse of the Church &c. Mahomet braggeth also that he is that great Prophet, the promised Messias, the Apostle of both testaments &c. He is wel contented that Christ be an holy Prophet, and a most worthy creature, yea the word of God, the sowl of God, and the spirit of God, conceived of the Holy Ghost, but he wil in no case grant him to be the Son of God, nor that he dyed here for mans redemtion. Both these two mainteyners of mischief allow Moses law, the Psalter, the Prophets, and the Gospel, yea they commend them, advance them, sing them, read them, honour them &c. yet wil they have their own filthy lawes preferred above them, the Pope his execrable decrees, and Mahomet his wicked Alkoran: ells wil they murther men without measure. Thus though they outwardly appear very vertuous, yet are they the malignant Ministers of Satan, denying the Lord which hath redeemed them. By these may wee mesure their inferiour Merchants, having their livery & mark. I might allege many moe, especially of the Martyrs in England, which dyed in this testimonie against that false whore; but it is ynough that Gods word dooth condemn her, as before is manifested.

Animadversion to Cliftons Advertisement, Part 3 · Point 5

p. 67The 5. point of difference: in the Letter.

p. 76Of the Church of Rome.

Of their judgment of the Church of Rome: translated out of M. Iunius.

The 5. point of difference: in the Letter.

Of the Church of Rome.