A Reply to a Pretended Christians Plea for the Church of Rome, Part 3
Of the Temple in Rev. 11.
MIne opposite *Chr. plea …27. &c.proceedeth to speak of the Temple and court in Rev. 11. 1. 2. and to apply it to his present cause. That which he first speaketh of the word Temple diversly used, and meaning not onelyonly the house but the Court yard, or Courts: I graunt unto him. How to apply it, he †…ag. 128.sheweth himself uncertaine, whether more generally to the Christian church, or more specially to the church of Rome. Yet every way (sayth he) it wil folow that the state of the sayd church (of Rome) and Christians, is to be esteemed according to the estate of the Temple at Ierusalem, and particularly with reference to the court and holy citie given to the gentiles: and therfore is to be accounted the church and citie of God, as the other were his court and citie, though polluted &c. This I deny: the church or people of Rome at this day, is not answerable to the Temple or court, or city of Ierusalem in holynes: but to the gentiles, in profanenes. And I have before manifested his great abuse of that proportion, from the Temple polluted, yet continuing the Lords, and holy in it self; to the people apostate and fallen from the Lord, from his faith and worship, to the faith and worship of Antichrist.
In sted of proofs, he offreth things to be considered: The first wherof I leave, as not perteyning to our controversie: though it may seem not agreable, that the most holy place should be omitted as figuring heaven; seeing in the 19. verse, when the Temple was opened, the Ark of Gods testament was seen in it: and the Ark, was set in the most holy place, 2 Chron. 5. 7. It is true that that place figured heaven, Heb. 9. 24. but it might also figure other things on earth, as the Temple it self, figured both Christ, and the Church, as we have formerly heard.
His second consideration is, whether by the temple of God here, may not be understood the holy place, and figuratively faithfull Christians, and more inward church of God, invisible to men, but seen and preserved of God, &c. And by the Altar and worshipers, be figuratively noted the spirituall worship and mediation of Christ, with faithfull Christians and worshipers (made Priests unto God) who wholly and onelyonly rely vponupon Christ &c.
Answ. Seing here are three distinct things, the Temple, the Altar, and the worshipers: it seemeth unfit to confound the first with the last; the worshipers here are the faithful Christians, which serve God in his Temple, (as Rev 7. 15.) and upon his Altar. To make the Temple to signify faithful Christians here, when the worshipers are the faithful Christians here themselves: it …itteth not the vision. Rather, as the Temple figured Christ in his humanitie, Joh. 2. 19. 21. God manifested in the flesh, in whom God dwelt, & in whom all doe serve the Lord; and as the golden altar of incense figured his mediation, the brazen altar for sacrifice, figured his oblation of himself for his Church: so here the measuring of the Temple, Altar, and worshipers, signifieth the restauration of Christian religion from the Apostasie of Antichrist; the Temple of God signifieth Christ truely professed for his person, or doctrine of true Christianitie, & constitution of the Church therein: the Altar is the true doctrine of his oblation and mediation for us; and the worshipers are the faithfull Christians, that worship God in the true profession of Christ and of his mediation and sacrifice, as in the true Temple and altar of God, contrary to the heresies and abominations of Antichrist.
His third and fourth considerations are, by the Court without the Temple, to be noted in figure the visible church & Christians. By the holy citie (Jerusalem) to be noted in figure oyther the visible church and outward state of Christians more generally, or such as are truly godly and Gods holy church more particularly. By the Gentiles to understand hethens and rebellious Jewes, that is profane and wicked Christians, the Antichristian hierarchi… and Locusts Rev, 9. &c.
Answ. This is faultie three wayes, first in confounding persons and other things, as one: secondly in shuffling true Christians and Antichristians as one bodie: thirdly in restreyning the gentiles or heathens (spoken of in Revel. 11. 2.) to the Pope and his hierarchie onelyonly. 1. The thing here shewed in vision, was after the manner of Ierusalem and the Temple of old: there, the Temple was not the people, neyther were the courts, the people, neyther the citie, when it was distinct from the citizens: but they were holy places and signes appointed of God for the people to worship him in & by them. 2. True visible Christians (which he sayth are the court and citie) and Antichristians (or as he would have it the Pope and his hierarchie,) whom the Lord calleth Gentiles or heathen; he would have mixed togither as one body and church, the Antichristian heathens to be the Bishops and pastors, and the visible Christians to be the flock; and this for the space of 1260. yeres, as himself numbreth the 42. moneths, a day for a yere. Which is contrary to the whole scope of this book of the Revelation; which sheweth the true Christians to be such as are marked and sealed of God, Revel 7. 3. &c. having his name in their foreheads, virgines, and folowers of the Lamb, Rev. 14. 1. 4. such as worship not the Beast, or his image, neyther receive his mark on forehead or hand, Rev. 20 4. whereas by his exposition, the true visible Christians are those that worship the beast, as the church of Rome doeth and have doen these many yeres. 3. That the gentiles should be onelyonly the Pope and hierarchie, agreeth neyther with trueth nor type: for whether he respect the rebellious Iewes or faithless Gentiles; it can never be shewed at any time, that they were onelyonly Priests and Levices, or Kings captaines and officers, that trode down Ierusalem, or dwelt in the court without the Temple: but people with priests, and soldjers with captaines; that strange it is from whence he should gather this interpretation. And though many of all sorts have expounded this book; yet never read I of any one, neyther doeth he cite any one man that ever was of his minde, so to interpret these things; but it was his owne singular conceyt.
As for the key which should open the dore to the understanding of this vision, namely, the commandement to measure the Temple &c. with the reed, vers. 1. this he omitteth. But with that wil I begin.
After that God, for the idolatries and other synns, of the Iewes, had delivered the holy citie Ierusalem and the Temple therin, into the hands of the Gentiles the Babylonians, who first *2 King. 24 13. 14. 15. 16.robbed the temple, and caried away all the chief men into captivitie from Jerusalem to Babylon; and afterward, for further synns, broke up the Citie, †2 King. 25 4. 9. 10. 11.burnt the Lords house, and the Kings house, and all the houses of Jerusalem, and brake down the walls of Jerusalem round about, and caried away the rest of the people that were left in the citie: the Lord pit…ying the desolation of his church, began to restore and reedisie the same; calling his people “Zach. 1. 3. 4.to repentance; and unto Zacharie his Prophet, by visions signified that he would *‘Zach. 1▪ 8. 16.returne to Jerusalem with mercies, and his house should be built in it: and shewed him †Zach. 2. 1. 2.a man with a measuring line in his hand, to measure the breadth and length of Ierusalem, signifying the reedifying of the same; and therupon called his people *vers. 6. 7.out of Babylon. He foretold him also of †Zach. 6. 12.the Branch Christ, that should build the Temple of the Lord. And unto Ezekiel, then in captivity, he likeweise shewed in a vision, a “Ezek. 40. 2. 3. 5.man like brass, with a line and a measuring reed, wherwith he measured the breadth and heighth of the building which Christ should erect; and this in all the parts therof, as “vers. 6. 7. 8. 9. 10. &c.gates, chambers, windowes, posts, courts, tables and also the *Ezeh. 41. 1. 2. &c.temple, posts, dores, walles likewise the †Ezek. 42. 1. &c.utter court, with all things concerning the same. The end of which vision, was to signifie, that in that place he would “Ezek. 43. 7.dwell in the midst of the sonns of Israel (as before he had by the signe of “2 Chron. 6. 2. & 7. 12. 16.Solomons Temple;) and he willed the Prophet, that if the house of Israel were ashamed of all (the evils) that they had doen, †‘Ezek. 43. 11.he should shew them the forme of the house, and the fashion therof &c. and all the ordinances therof, and all the formes therof, and all the lawes therof; “vers. 10.and let them measure the patterne.
Accordingly, when God had set his Temple or Tabernacle among Christians, (as is described in Rev. 4. by the similitude of Moses Tabernacle;) and for the synns of the people, who began to revolt from the faith and to imbrace Antichrist even whiles the *2 Thes. 2. 7. 1 Joh. 2. 18. 19. & 4. 1. …2. 3.Apostles lived, and after their decease, fell more and more from Christ, as by the opening of the seales Rev 6. and by the sounding of the Trompets, Rev 8. is clearly signified: so that the Sun (wherwith the church had been †Rev. 12. 1▪clothed) was become “Rev. 6. 12. 13. 14.black▪ the Moon, bloody; the starrs (the ministers) fallen from heaven to earth; and the heaven it self departed as a scroll tolled togither; and God for the synns of Christians (as of the Iewes of old) had delivered this rebellious people into the hands of the spiritual *Rev. 17.Babylon; …e synagogue of Antichrist, a †Revel. 13Beast (or kingdom) blasphemous, idolatrous, filthy in life, and hating the Saincts, as *Rev. 11. 8.Sodom, Egypt and Rome when it was heathenish: then God in wrath remembring merciemercy to a remnant, the election of his grace: began againe to reedify his church. And to signify this, Iohn had in vision a measuring “Rev. 11. 1.reed given him, to measure the Temple, Altar, and worshipers; but not the Court, or Citie as yet, because he would renew his church by degrees. Afterward he saw *Revel. 21. …. &c.the Citie, gates, & wall therof measured also, when the church should fully be restored.
This reed, which was of †Rev. 21. 15.gold, signifieth the word of God, or scriptures; wherby all doctrines, ordinances, churches and peoples are to be measured tried and discerned, whether they be the building of God or no. For God by his word directed Moses to make the Tabernacle and all the appurtenances, according to the patterne shewed him in the mount, Exod. 25. 40. Heb. 8. 5. and so they were made, Exod 39. 42. 43. Solomon likeweise had the patterne of the Temple, and of the Courts, chambers, treasures &c, the weight of gold for the Candlesticks, tables, bowles, cups &c, as the Lord had made David understand in writing, by his hand upon him, even all the works of that patterne, 1 Chron. 28. 11.—19.
So then the commandment to measure with the reed, the Temple, Altar and worshipers, Rev. 11. 1. signified such a renewing of Christianitie and professors of it, as should be according to Gods word, when they are measured and tried therby, of such as have the Apostle Iohns spirit. But the Court, Citie and Gentiles treading down the same, were to be cast out, and not measured: to signify that the holy doctrines and ordinances of the gospel, abused and troden down by the Antichristian gentiles, can endure no measure or trial of Gods word, but are to be rejected as profane, in their synfull abuse of them. Because as the Gentiles of old, changed the trueth of God into a lye, Rev. 1. …. and when they knew God, they glorified him not as God, but became vaine in their imaginations, and changed the glory of the incorruptible God, into images, Rom. 1. 21. 23. therfore though they reteyned after their profane manner, many of Gods divine ordinances, taught them from Noe; yet no Prophet or man of God, ever measured their Temples, altars, sacrifices, Preists or people, but cast them out as wicked: so the Gentiles (the Antichristians) now, having likeweise changed the trueth of God into a †2 Thes. 2. 1….lye, and whiles they profess Christ in word, doe in deed *1 Ioh. 2. 22deny him; albeit they tread down and sacrilegiously profane the holy things of God, his doctrines and ordinances of faith, worship, church &c▪ yet are they to be cast out, and left unmeasured, being such as will indure no trial by the word of God. How then doeth mine opposite seek in vaine to measure the church of Rome, and to prove her Gods true church though corrupted, and to be under his covenant of grace: when God here expressly biddeth them to be left unmeasured? How is it, that he pleadeth †Chr. pl… pag. 137.for a reformation onelyonly, and will have no new building or plantation; when Sodom and Babylon, must be reformed with fyre, that is utterly destroyed; as in the “Gen. 19 24. 25. Ie… 51. 58. 6…types of old; so in the thing typed at this day? as it is written, she shalbe utterly burnt with syre; for strong is the Lord God, who judgeth her. Rev. 18. 8. We finde in the type, how after the Babylonians had burned the Temple, when the Iewes returned out of captivitie, they layd againe the foundation of the Temple of the Lord, and then builded it: Ezr. 3. 6. 10. 11. We find also in the Gospel, that Antichrist should destroy the Temple, even to the foundation, which is Christ, 1 Ioh. 2. 22. 1 Cor. 3. 11. And in Rev. 11. there is measuring, as for a new building: yet now we shall have (by these pleaders) Babylon reformed, and no new Temple built, or Ierusalem reedified. If any like to apply this foresayd measuring of the Temple Revel 11. to the defection of the church, rather then to the reedifying of it; I wil not strive here about: neyther wil it (if so it be understood) any thing help the present state of the church of Rome, about which our controversie here is.
By this which hath been sayd, I leave it to the judgment of men of understanding, whether it be more fit to apply these Gentiles to the wicked Iewes, which whiles the true Temple, courts and citie stood; did in hypocrisie abuse Gods holy ordinances Esa. 1. as mine opposite doth apply them: or to the Gentiles of whom the Psalmist complaineth *Psalm. 75 vers. 1.that they had come into Gods inheritance, defiled the Temple, layd Ierusalem †vers. 2.on heapes (that is ruinous, as Mica 3. 12.) killed Gods servants, and left them *vers. 3.unburied, (as here in Rev. 11. 8. 9. the dead bodies of Gods witnesses, are not suffred to be put in graves:) that had devoured Iakob, and †vers. 7. 8layd wast his dwelling place, for the former iniquities of Israel. Seing that in Esaias dayes, there was no measuring for the new building of the Temple, as was after the captivitie of Babylon then, and in this place: nor casting out of the court, and giving of the citie to be troden down of the Gentiles for many yeres, as Iudah was *Jer. 20. 4.given into the hand of the King of Babylon, when God †Ier. 12. 7. ….forsook his house, and left his heritage, to be destroyed, and troden under foot, seventie yeres. But as of the destruction of the earthly Ierusalem by the heathen Romans, Christ sayd: Ierusalem shalbe troden down of the Gentiles, (that is, ruined, & not suffred to be built againe), until the times of the Gentiles be fulfylled, Luke. 21. 24. so of the ruine & wast of this spirituall Ierusalem, by the Antichristian Romans, he sayth, it is given to the Gentiles, and the holy Citie shall they tread down 42. monethes: after which time Iohn seeth the heavenly Ierusalem measured, that is builded againe, Rev. 21. 15. 17.
But whether we understand it to have reference to former wicked Iewes (called hethens for their hethenish manners,) or to the Babylonian Gentiles: yet hath mine opposite no reason, or colour of reason, to restreyn it to the governours onelyonly, as he doth to the Pope and his hierarchie. For they that trode in the Lords courts. Esai. 1. were the people, as well as the Preists and princes: the people of Gomorrha, as well as the princes of Sodom, Esai. 1. 10. and they that ruined Ierusalem, were the Babylonian soldjers, as wel as the King and captaines, 2. King. 25. And he should so have applyed these Gentiles (that tread down Gods holy ordinances touching his church and worship,) to the papists (the Popes marked soldjers, that have the *Revel. 13. …. 18.number of his name,) and not to the Bishops and Preists onelyonly. For in the beasts armie, there are not onelyonly Kings and captaines which fight against Christ and Christians, but all sorts of men, both free and bond both smal and great, which shal be slayn with the sword of Christ which proceedeth out of his mouth, and all the fowles shalbe fylled with their fleshes; Rev. 19. 17. 18. 21. So not the popish hierarchie alone, but all other of their idolatrous religion, are the Gentiles, in Rev. 11. whom the holy Ghost measureth not amongst his people, but casteth out as profane treaders down of his holy things: though mine opposite measureth them as Gods true church and in his covenant, yet counteth their pastors, (which are as faithfull and holy as they) to be wicked Gentiles.
So the Beast which killeth Gods witnesses, Rev. 11. 7. he expoundeth †Chr. plea …g. 131.the Antichristian hierarchie & Locusts: which are but the heads, hornes, and cheif members of the Beast. For as in Dan. 7. the *vers. 4.Lion, is the kingdom of Babel, both princes and subjects; and the †vers. 5.Beare the kingdom of the Persians, and so all the rest; as is there expounded in v. 23. the fourth Beast shalbe the fourth kingdom upon earth, and the ten hornes out of that (Beast or) kingdom, are sayd to be ten kings, v. 24. so the Beast in Rev. 13. is meant of a whole kingdom, and not of governours onelyonly. And the scripture plainly ynough cl…areth this, saying, And they of the people, and kinreds, and tongues, & nations, shal see their dead bodies &c, and shal not suffer their dead bodies to be put in graves: and they that dwel upon the earth, shal rejoyce over them, and make merry &c. Rev. 11. 9. 10. So not the hierarchie onelyonly, but popish multitudes also, doe belong to this beast and kingdome, that murdereth the witnesses of Christ. And here note, how mine Opposite himself is driven to confesse that *Chr. ple pag. 159the Church of God, and the Beast, doe in deed differ much the one from the other: but the Church of Rome, both hierarchie and people, are the Beast, as before is prooved: therfore the Church of God, and the church of Rome, doe in deed differ much the one from other; and mine adversarie granteth that which overthroweth his own plea.
This wil yet further appeare by this that foloweth. Whiles the holy citie lieth ruinous troden under foot by the Antichristian Gentiles, which keep it from being reedified and measured so long a time, 1260. yeres: there is an other great citie which spiritually is called Sodom and Egypt, where also our Lord was crucified, Rev. 11. 8. even Babylon the great, the mother of fornications and abominations of the earth, Rev. 17. 5. which lyeth not ruinous, but is stately built, *Rev. 17. …dekt and garnished, †Rev. 18. …glorifying her self and living diliciously, which saith in her h…rt, I sit … Queene, and a…no widow, and shal see no sorow: and this is the great Citie (Rome) which in th'Apostle Iohns time reigned over the kings of the earth, Rev. 17. 18. but after that became a Christian citie or politie, but soon forsook Christ, and were Christians in name (being in deed Gentiles,) and a Catholik church, sitting and reigning over peoples and multitudes and nations and tongues, Rev. 17. 1…. Which albeit myne opposite before laboured to make it differ from the Church of Rome, yet I also *p. 40 &.before took away his reasons. And here himself yeildeth so much, as wil overthrow him. For▪ Note here (sayth he) that by the great Citie, is meant not onelyonly the “ Chr. ple pag. 154.citie it self &c. for (as †Mr. Bagh man on R… 16. 19.one wel writeth) the citie is not onelyonly the Town or peece of ground, conteyned within the comp…sse of the walls therof, togither with the Citizens and inhabitants, having order and goverment &c. but also the whole jurisdiction and goverment of the cite in all places perteyning therto. So the streets of this citie reach farr, even to all places, under the jurisdiction therof, and comprehend sundry peoples, and kinreds, and tongues and nations, as here is sayd. Wherupon it is fitly compared to the great citie Babylon &c. Where yet observe further, that the church of Rome, being fallen into deep Apostasie, and having the man of syn sitting therin as God, who hath the citie for his throne: the things that are spoken of this citie, are also applied to the apostatle estate of that church of Rome, and the other churches that are under the jurisdiction of the prelacie of that Sea, whersoever, and of whatsoever people, kinred, tongue on nation they be. Which application therof J doe also acknowledge, as it is observed by and according to the word of God, Rev. 11. 8. with Esai. 1. 10. Ier. 23. 14. Ezek. 16. 2.-46. Rev. 14. 8. and 17. and 18. &c. with Esai. 21. 9. and 48. 20. Jer. 50. and 51. 1.-45. Ezek. 16. 2.-35. and c. 23. Ziaoh. 2. 6. 7.
Thus farr he yeildeth: Wherupon it is evident to all that will see, how this great citie, the glorious church of Rome, that killeth Gods witnesses in it, is a farr different thing from the holy Citie, which that church treadeth down, and keepeth from being reedified, as the Babylonians having ruinated Ierusalem, kept it from being built againe, during their reigne. So then his comparing of Rev. 11. 8. with Esai. 1. 10. and Ier. 23. 14. seemeth to be an unequal match, by which he would make the church of Rome, as truly Gods, as Ierusalem and the Temple were Gods in Esaias time and Ieremies, when wicked Iewes likened to Sodomites and Gomorrheans, worshiped in them. For 1. Ierusalem then was standing, here it is tuined and lyeth unbuilt, unmeasured, cast out from all measuring by the reed of Gods word. 2. Sodom, and Babylon, are never in scripture called the holy citie, as *Mat. 4. 5. …ith Luke …. 9.Ierusalem is: yet here he would have that which God nameth Sodom, Egypt, Babylon; to be in deed Ierusalem. 3. Neither Esaie nor Ieremy doe call the holy Citie Sodom or Gomorrha, but the wicked people in that holy citie. Which may fall out in the truest church on earth, that there may as slagitious persons be in it, as any in Sodom. So in the church of Christ and his Apostles, there was Iudas †Ioh. 6 70. …1.a Divil. But Antichrists citie hath no other name, then Sodom, Egypt, Babylon, and Rome, by whose power and politie Christ was crucified: and this name is given it spiritually, that is in spirit and trueth; as being no way inferiour, but beyond them rather in all impietie, cloked with hypocrisie. In deed Bellarmine pleading for the Pope, *De Rom. …ont. l. 3. …. 13.contendeth against Hierom, that Jerusalem might be called Sodom, and citeth this very text Esai. 1. 10. ye Princes of Sodom: but Mr Iunius (on whom mine opposite so much relyeth, as wee shall see anone) answereth him, *Animadv in Bellarm. Cont. 3. l. 3. c. 13. note 13▪It is false. The Prophet calleth not the citie Jerusalem, Sodom or Gomorrhe; but the Princes and people figuratively, princes of Sodom, and people of Gomorrhe. The comparison is made of men, not of places. Likeweise D. Whitakers answering Bellarmine to the same objection, sayth, †Cont. 4. An. Pap…. sit Antich quest. 5.Neyther doe wee ever read Jerusalem to be called Sodom, or Egypt: this agreeth much more truely vntounto Rome &c. J confess that there (in Esa. 1.) the people of the Iewes are for their vices compared to Sodom and Gomorrhe, as also in Ezek. 16. but yet it was not called Sodom and Gomorrhe spiritually, but figuratively: wheras this citie is called Sodom and Egypt spiritually, that is in a spiritual respect, for spiritual lust, luxurie, blindnes, all which are found in the popish church.
But mine opposite putting no difference between the holy citie Ierusalem ruined; and the great citie Babylon, Sodom, Egypt gloriously edified; compareth the phrase of treading the holy citie by the Gentiles, Rev. 11. with treading the Lords courts by hypocritical Iewes Esai. 1. and sayth, it may signify, besides a treading down, or underfoot, a frequent continual conversing in the outward visit le church with their bodies. Which if it be granted, yet this must be granted also, that it is here cast out & not to be measured as Gods true church: which was not the case of Ierusalem and the Courts in Esaies time. And as for the phrase, it is such as may mean no frequent continual conversing at all, but a violent suppressing of the building thereof. For, (to omitt that he speaketh here of treading down the citie, and in Esay, of treading down the Courts) the Gentiles treading down the earthly Ierusalem, Luke 21. 24. meaneth not the frequenting of that place to worship God in. Neyther doth the adversaries treading down of the Sanctuarie, in Esai. 63. 18. or, of the Sanctuarie and host, (that is the temple and people of Ierusalem) Dan. 8. 13. or the treading down of the Lords portion, Jere. 12. 10. or of his vinyard, Esa. 5. 5. signify a frequenting to doe good in appearance; as did the Iewes in Esai. 1. 11. 12. 13. who came with multitude of sacrifices to honour God and that place of his dwelling. Finally, as he dutst not deny but the Gentiles in Rev. 11. were also figured out by the heathens of old, for he sayth, *Chr. plea pag. 1…9.not heathens alone, as Antiochus &c, but synful rebellious Iewes: so he should have observed, that figures agree not in all things. For if I would prove the Antichristians now to be professed heathens, and no church; because Antiochos, and the Babylonians were professed heathens and no church, in comparison with the Iewes; he would deny the consequence: even so his matching them with the true church of God in Iudea, because the wicked of that church were figures of them, is a very weak conclusion.
His exposition of making the Temple, altar, and worshipers to signify the invisible church of Gods elect; and the Gentiles with the Court and holy Citie to be the visible church of hypocrites: aagreeth neyther with this place, nor with Esai. 1. For no men can know much lesse measure the invisible church of Gods elect, as Iohn here measured the Temple, altar, and worshipers: this belongeth to God alone, who knoweth who are his. Neyther in Esai. 1. were there two distinct churches or places in Ierusalem, one wherein the faithful and elect worshiped; and another wherin Sodomites and hypocrites trode the Lords courts. Besides if so it were as he supposeth: what manner of people doth he make the church of Rome which he pleadeth for? a cōpany of Sodomites & hypocrites cast out & unmeasured of God, & of all good men. And how thē are they Gods true church, sealed with his covenāt of promise? He sayth, †Chr. plea. …ag. 130.the daughter of Sion, left as a cottage in a vinyard &c. Esai. 1. 8. was the faithful church of the sealed and elect. Who ever heard of such an exposition of those words? The daughter of Sion, usually signifieth the Common wealth or church of the Iewes; as the daughter of Babel, Psal. 137. 8. vvas the Common vvealth of Babylon. And as Esaie here complaineth of the calamities of the church of Iudea by former warrs for their synns; v. 5. 6. 7. 8. 9. so where the Babylonians afterward utterly wasted it, Ieremie lamenteth, how “Lam. 1. 6. &c.from the daughter of Sion, all her bewty was departed; the Lord *Lam. 2. 1.had covered her with a clowd, in his anger &c. purposed †vers. ….to destroy her wall; ‘†vers. 10.her elders sate on the ground; ','vers. 13.her breach was like the sea, none could heale her; ‘*vers. 14.her prophets had not discovered her iniquitie, to turne away her captivitie &c. all which doe concerne the generall state overthrown by the Babylonian; & not the state of the faithful and elect onelyonly.
He *‘Chr. plea …ag. 133.setteth down from my former writing against Mr Smyth, my judgement touching this scripture Rev. 11. when I wrote (as he sayth) for the trueth. He traduceth me now as a quite other man: but how justly, the reader may see by the very wordes of mine which he hath set downe. For there I sayd, the cōmandement to measure the Temple, altar and worshipers, signified the restoring or repayring of Gods church and people, after some destruction, and desolation; as the like visions shewed *Ezek. 40. …. Zach. 2. 2.to Ezekiel & Zacharie, after the destruction of Solomons temple, doe manifest: &c. There I applied the Gentiles in Rev. 11. to the Babylonians and other heathens, Jer. 12. 7. & 20. 4. Esa. 63. 18. Further I †Defence Script. p. 1▪shewed, (but this he setteth not downe) that M. S. enought have seen a figure of those Gentiles, Rev. 11. set forth by the Psalmist, *‘Psalm. 7▪O God the gentiles are come into thine inheritance &c. where by Gentiles are not meant the Jsraelites, but Babylonians or other heathen persecutors &c. and that Antichrists church is called †‘Revel. 1▪Babylon; and Christs, “Revel. 2▪Jerusalem &c. As M. Io. then well approved of my answer to M. S. so even now he sayth still, *Chr. pl▪ pag. 145.I did soundly convince him. And who then wil not see, that M. I. even by his own graunt, is likewise soundly convinced. For as M. S. fetched the type of these Gentiles, from the Israelites: so doeth M I. fetch it from the Israelites in Esai. 1. and contrary to that sound conviction, wil not have it like the restoring of the Temple after the Babylonians had burnt it; but like the afflictions of the Iewes, whiles their Temple Courts and Citie stood undestroyed, Esa. 1. So whether of us two, be caried about of every wind, and as reeds shaken hither and thither, (as he †Chr. p… pag. 134.intwiteth me,) I leave it unto the prudent reader to judge. As then, so still I hold the holy Citie, Rev. 11. to be meant of Ierusalem, not of Babylon: how mine opposite now hath expounded it, we have seen. As I did then, so still I hold those Antichristian Gentiles Rev. 11. to be answerable to the Babylonians and other heathens, Psal. 79. Jer. 20. 4. Esai. 63. 18. he now wil have them answerable to the Iewes. I then blamed and stil doe, that men should make Gods holy courts, citie and people, to be figures of Antichristians, of their church and worship.
But mine opposite (to make his words seem to hang togither) *ibid. p. 1▪sayth, that now J teach, that the Temple of God spoken of 2 Thes. 2. 4. is Antichrists Temple, church, bodie, &c. Be it so: yet of that scripture there was no controversie betwen M. S. and me: and as the house of the Lord God of Jsrael in Ezr. 1. 8. is meant of his true ten ple; but the house of their God in Amos 2. 8. and in Hos. 9 8. is meant of an idolatrous Temple: so by the Temple of God in Rev. 11. 1. may be understood his true Temple, and yet the Temple of God in 2 Thes. 2. may be understood of the Temple of Antichrist. And this I sayd upon mine opposites interpretatiō, which wil have the Temple in 2 Thes. 2. to mean the people or church of Rome; which are in deed the Gentiles in Rev. 11. the Sodomites Babylonians Egyptians that tread down the Lords holy citie, and have built a new Babel. For otherweise, if he did understand Antichrists sitting in the Temple of God, to be his treading down of his Temple, as here he treadeth down the holy Citie, having ruined and burnt it, and keeps it from being reedified, as the Babylonians did during their reigne, I would not have contended with him about it. But then his applying of it to the church of Rome, which the Pope hath builded, honoured, garnished as a most gorgeous harlot: would be altogither unfit; and agree no better then Babylon did with Sion. But of that place 2 Thes. 2. we have spoken at large before.
Wheras heretofore he pleaded, that Antichrist doth not wholly take away the church of God, and every trueth and ordinance of the Lord: and I answered, Neyther did the Deviltake away every trueth and ordinance of God from among the heathens, but they reteyned many rites of Gods worship received from their fathers &c. First *Chr. plea pag. 165.he blameth me as shifting &c. for not saying, the Divil took not wholly away, the church of God from among the heathens: I answer, if by church, he understand the order and constitution of the church, the heathens strayed not furder from it, then Antichrist hath by his counterfei catholik church: and whosoever wil bring them to the trial, it wil soon appeare. Or, if he understand by Church, Gods people, (as he hath now his people in this Romish Babylon, Rev. 18.) I also say, that the Divil took not away the church wholly from the heathens for God had many elect among them, whom by means he called from heathenish idols, to the true faith: of whom there are many instances of sundry persons in the scriptures; and I doubt not but there were many moe, whose names are written in the book of life. The dispersion of Israel among the nations, might bring many heathens to the faith; as we have an instance in Esth. 8. 17.
To that which I sayd, that the Divil did not take away wholly every truth and ordinance of God from among the heathen: he answereth, it is nothing to the purpose, seing they are not the church and people of God, under his covenant neyther doe so injoy any of them.
Answ. First, I spake of the heathens of old, whiles sacrificing was Gods ordinance, as the examples that I alleaged shew. He answereth of the heathens now, whose state is much worse, by refusing or falling from the Gospel. Secondly, his answer is true also of the Antichristian heathens, Rev. …1. 2. if it be applied unto them: for they are not Gods church and people under his covenant, neyther doe they so injoy any of them: but they are in the bondage and covenant of Antichrist, as before is proved. So my answer was to purpose, & his reply is but the begging of the question.
Object. Take an instance (sayth he) in one of the particulars which he mentioned, where he sayd that the heathens reteyn baptismes or washings among them: yet when any of them leave that estate, and come to the faith and church of Christ, they are to be baptised into the Lords name &c. but so may not be doen with those that have received baptisme in the church of Rome, or any other apostate churches, when they leave such estate &c.
Answ. First, he wresteth my words, spoken of the heathens of old, which reteyned baptismes or washings whiles they were Gods ordinances: and applieth them to their washings now, when they are none of Gods ordinances. I sayd, *Animadv pag. 76.the ordinances of God reteyned in other nations (besides Israel) as Altars, sacrifices &c, and alleaged authors, before Christs coming in the flesh: he setteth down these as my words, the heathens reteine &c. Had I thus altered the case, I should have been charged with shifting, and that justly. But I acknowledge not tho legal washings, sacrifices, altars &c. of Gentiles or Iewes to be God's ordinances now, as they were before Christs death. That which he sayth of baptisme not to be repeated, I grant: and so must he have doen for circumcision among the heathens, such as reteyned it for a divine ordinance, as they did their sacrifices. I instanced †Animadv pag. 75.the Colchians, Egyptians, Ethiopians; and the Samaritans, which latter Mr. Iohnson acknowledged to have still used circumcision, and yet were not Gods true Church. But this he passed over, and answereth not. Now he would bring in the heathenish washings at this day, which is a plaine tergiversation. But of Baptisme, we shall speak more hereafter.