An animadversion to Mr Richard Clyftons advertisement Who under pretense of answering Chr. Lawnes book, hath published an other mans private letter, with Mr Francis Iohnsons answer therto. Which letter is here justified; the answer therto refuted: and the true causes of the lamentable breach that hath lately fallen out in the English exiled Church at Amsterdam, manifested, by Henry Ainsworth.

The 5. point of difference: in the Letter.

1. WEe had learned that it was gross errour, and notorious ab∣surditie, 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 onely 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 pla∣ces quoted, as the reader may there see.

Against these their former testimonies they now “ thus dispute. 1: Jt is true baptisme: as the circumcision in Jsraels Apostasie was true cir∣cumcision. I answer, these are their own assertions: but we would hear, Thus sayth the Lord. True circumcision was the seal of the righte∣teousnes 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 for∣givnes 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. a 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 b divils, 2. Then foloweth c Exorcisme that is, adjuration of the Divils to goe frō the man that is to be baptised. 3. After that comes d Exsufflatiō 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 Eu∣charist. 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. 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 the kyss of peace, in sign that the brother is bap∣tised. 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 ‘* conferr grace, and in very deed f taketh away al synns, so as they are not one∣ly 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, g 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 † 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 (h 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 iChrist God and man, and to his most precious blood, which onely clenseth us from al syn. 2. because true baptisme be∣ing a sign of the k washing away of synns, and a seal of the righte∣ousnes 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 l dam∣nation, 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 m re∣penting & 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. Apo∣logie p. 110.—113. For though the degree of syn in Rome be greater by farr then that of Apostate Israel, (as elswhere a is also manifes∣ted:) yet seing they then were fallen b from God and from his church, and so were c divorsed from the Lord, and were d not his wife, but e dead 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 f 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 a∣goe objected by the enemies of the truth, and refuted by a M. Bar∣row. We have gotten the Lords baptisme by coming to the Lord in true faith and repentance, who b 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 c false Sacra∣ment, 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 d Cyprian builded on, who taught rebaptising of such as had been baptised by here∣tiks: 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 trou∣ble us and the world with questions.

4. Furthermore (they argue) such baptism is eyther a seal of Gods cove∣nant 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 (be∣sides 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 Cypri∣ans error (though I am farr from it) for a new washing: then ap∣prove the sacrilegious washing used by that man of syn with most high dishonour to the blood of Christ, to be that one true Christi∣an 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 Ba∣bylon, 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 coun∣feyt service, sacraments & apish imitation of Gods holy things, are detestable and cursed. Agayn, a people may be Gods, though un∣baptised: as the uncircumcised Israelites vvere Gods people, Deut. 29.10,—13. vvith Josh. 5, 4, 5. The 3. point of Israels circum∣cision 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 † calves: some perverted by men from holy signes to Idols, as the brazen Serpent. Both these kinds are in popish bap∣tisme. 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 tur∣ned into an Idol as was the brazen Serpent. Thus is there a mixture in Antichrists Christening, of both sorts of abominations. Ther∣fore 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 “ in 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 un∣to God, or divine grace, it is nothing: and thus th'Apostle mea∣neth as his next words shew, 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 blasphemous∣ly 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 Anti∣christian synagogue, it is not appointed to salvation, but to con∣demnation 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 baptis∣me in it self considered, is Christs ordinance: for the brazen a Ser∣pent was in it self Gods ordinance at first, and a sacramental signe of their redemption by b Christ, yet they that burnt incense to it, made it an Idol, and therfore as c 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. Per∣kins sayth, and proveth it, d The Church of Rome transformeth the sacra∣ments to Jdols, by teaching that they conferr grace ex opere operato, by the work doon &c. To this effect (sayth he) the e 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 f God himself, & Christ, being worshiped in, at, or before an image, is presently transformed into an idol. But what need I insist up∣on other men; even Mr Iohnson himself, hath pleaded g the Prelates and Preists (which administer baptisme) to be Jdol shepheards, the h sa∣craments to be not true but false; and citeth against them their own testimonies to prove that i Christ himself is made an idol among thē. Yet loe how he now inveigheth against us, for saying that the ba∣ptisme 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, k 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 m name of the Father the Son & the holy Ghost, so in the Mass, they use n 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 mon∣strous idol: let them that lyst, honour his baptism. Agayn, excō∣munication is Gods ordinance as wel as baptisme: and these our op∣posits say, a 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 contra∣ry 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 com∣munion of them that they excommunicate. Now for asmuch as these our Opposites themselves (besides al other) that have separa∣ted 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 d 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 an∣swer the Papists, who b 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 can∣del: Harding answereth; c To be excommunicate, ye have deserved &c. neyther were ye by excommunication put from vs, til ye had by contumacie severed your selves from the Church, and shewed your selves desperate and in∣corrigible. And what wil they say to the Synedrion, the represen∣tative church of England, whose d 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 e is a fearful syn, (their Church be∣ing 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 a Christs doctrine, & the doctrine of the Church b of England, he should be estemed an hethen and publican. 2. Agayn many have been cast out for con∣temptuous refusing to come unto the Bishops synedrion, & they have left those Bishops, Ministers, Consistories & Churches, as be∣ing al false and Antichristian, unto c whom no church duty of ad∣monition &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 ex∣cōmunicated, 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 Idola∣ters and their seed, the d generation of Vipers which Iohn Baptist would refuse. Yea Mr Iohnson himself hath sayd of a better estate then Romes, that f 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 colou∣rablie 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 g histories mentiō to be circumcised; or the Samaritans, whom Mr Iohnson h acknow∣ledgeth to have stil vsed circumcision. Hereunto we may add out of the Iewish records, how they hold, that l Al have leav to circumcise, yea though it be an uncircumcised person, or a servant, or a woman, or a child, cir∣cumcising in the place where ther is no man. But an hethen may not circum∣cise 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 pro∣fessed, a 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. b 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 Anti∣christ 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 An∣tichrists 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 c Beast, which signifyeth a d kingdom: it is named also a e great citie, which noteth the largenes of that po∣litie and kingdom. It cometh up f out of the earth, as being of this world, (which Christs kingdom that g cōmeth down from heaven is not:) and therfore is caled h a man of syn, and a i great whore: whose head is k Abaddon or Apollyon, the destroyer of others, and himself the son l of perdition; and they that follow him, are the children of m damnation. This wicked generation warreth n against the Lamb Christ, and against the saincts; o blasphemeth Gods name & tabernacle and them that dwel in heaven, ••hat is the true Church, whose p conversation is heavenly. Yet doo they all this mis∣cheif under shew of Christian religion: & therfore this beast hath horns q like the Lamb Christ, this whore is r arayed with purple & skarlet, guilded with gold, precious stones and pearles; as if she were the s Queen and spowse of Christ: she hath t peace offrings & Vovves, as if she were devowt in u Gods service: w bread and wa∣ters, as ready to refresh the weary sowls. Her doctrines x sweet & amiable lye•• spoken in hypocrisie: but yet confirmed with y signes and miracles, as if they came from heaven: her power and effica∣cie great, z prevayling over the many and the mighty, the Kings & Princes of world, deceiving al nations with her inchantments, and

if it were possible, Gods very elect: her continuance and out∣ward prosperitie † long: her end “ miserable, consumed with the spirit of the Lords mouth, and abolished with the brightnes of his cōming: and for her destruction the ‘* 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 ca∣tholik body under one visible head the Pope, who with his 2 horns n like the Lamb, pretendeth to be Christs Vicar in the Kingdom & Preisthood; and is professed of his vassals, o to be that tri••d pre∣cious corner stone, that sure foundation in Sion, Jsa. 28.16. and it is p declared, defined and pronounced, that it is of necessity to salvation, for al men to be subject unto him. Vnder this Captain are three bands of souldiers, q the first clergie men, as Bishops, Preists, Deacons, Sub∣deacons 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. Vnder the earth, or in Purgatorie fyre, are the sowles (they say) of al such r 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 de∣parted in the popish fayth, and delivered from purgatorie: some of which, the Pope s canonizeth for Saincts, whom the people on earth are religiously to honour and pray unto, as their mediators with God. This church on earth, † cannot err in things which it commandeth men to beleev o•• doo, whither they be expressed in scripture or not: therfore men must t beleev in her, and trust her in al things; for the truth of the faith as touching us, relyeth up∣on her u authoritie: and she hath power w 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 sit∣teth 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 y 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 Ieru∣salem, (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 z touching Antichrist, then must we translate the words, (as a 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,) b shewing himself that he is God, proclayming himself to be the cbryde∣groom of the Church, which is the office of d Christ, yea taking a ti∣tle above him, for wheras Christ is caled Pontifex magnus, the eGreat high Preist: the Pope is usually intituled Pontifex maximus the Greatest high-preist; and reason ther is for it, because f 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 ca∣tholik 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 gpeoples, 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 h the whole natiō of the Iewes, and for the i Gentiles that came to the faith, through the world. If they mean the catholik or vniversal church, (vvhich indeed Anti∣christ claymeth for his Temple,) then we are to be taught of them,

how that whoorish company that k worship the Beast and Dragon; can possibly be the true catholik church and spowse of Christ, o∣therweise then by counterfeysance and lying ostentation, even as the Divil himself is an l Angel of light.

And the very word Temple, leadeth vs to vnderstand Anti∣christs 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 m worshipers of God in the Tē∣ple: but it was a sacramental sign of Gods dwelling with his peo∣ple, as it is written, n they shal make me a sanctuarie, that J may dwell among them. So Solomon built the Temple that God might o dwel therin:: and for the times under the gospel, God promised, p 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 ‘p faith and by his Spirit unto their salvation: so Antichrists Temple is an outward shew of his presence with that seduced people, in whose harts q 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 r 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 s heaven, wher God sitteth t on a throne and dwelleth among his people; wher is the u ark of his covenant, and from thence light∣nings, voices, thundrings, earthquake and hayl, come forth against the Antichristians his enemies, and w 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, as∣cendeth from beneath x out of the bottomless pit, and y blasphe∣meth this heavenly tabernacle, and sitteth z in Babylon upon the a Dragons throne, and b fighteth against the Lamb, and against the Saincts, c treading under foot the holy Citie, and d casting 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 under∣stood first of their invading and destroying of Gods church and people, as the hethens of old e dealt with Ierusalē & dwellers therin; secōdly of their own vayn fostentatiō, 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 a∣mong 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 acknowled∣ged g Our Lord God the Pope, and ^h Thou art an other God on earth; and i To beleev that our Lord God the Pope might not decree as he hath decreed, it were a matter of heresie; and, l 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 a∣mong the hethens: but they reteyned many rites of Gods worship received from their fathers,k as before f is noted. Yet in very deed, so much as in them lay, and us stood with the safetie of their deceit∣ful 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, k 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 onely 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 an∣swer, 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 a lost sheep scattred there upon the mountains and hills, whom b first the King of Ashur had devoured, & lastly Nebuchadnezar King of Babel had broken their bones, having cbur∣ned Ierusalem and the Temple with fyre, broken down the citie walls, d imprisoned their King in Babylon, captived the Princes & people, and caried the e vessels of the Lords house into Babylon: so that now Israel was without Temple, without kingdom, without politie or cōmon wealth of their own; (onely the Lord himself was f a Sanctuarie or Temple to the faithful there dispersed,) and their holy vessels were caried into the Temple and treasurie g of Nebu∣chadnezars God. And these Israelites figuring Gods h elect, are caled out of Babylon, which God would utterly i destroy & make desolate for ever. And thus from Antichrists church, which is k Babylon, Aegypt, & Sodom, are Gods elect caled out: a most evi∣dent proof that she is none of Gods church, (what soever she pre∣tendeth,) any more than the idolatrous hethens, whom she match∣eth in filthines of whordoms, and multitude of abominations. Gods covenant of grace is not therfore with her at al, for she is appointed l to damnation: but the elect that obey Gods voice ca∣ling them out of her, them he wil receiv into covenant,m 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 n Babylon, and out of o her, that is Babylon, are Gods people caled. Now to prove her Gods church, they flee to Israel: wheras the p Gentiles were her true types as q elswhere I have ma∣nifested; 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 r Abigail is caled the wife of Nabal, though he were then dead, and she maried to David; sSolomon was begotten of Vriahs wife, wheras she was then Davids: so Iesus was t in the howse of Simon the Leper, so named be∣cause he had been a leper. Thus Israel were caled Gods people, for

that he had been their u first husband though in their apostasie they were w not his people, nor his wife. Secondly they were so caled, in re∣spect of their profession, that they would be so esteemed and na∣med; though in deed they were x without the true God. As y ô thou that art named the howse of Jaakob &c. but he that was yesterday my people, is ri∣sen up for an enemye. Thirdly they were caled Gods people in res∣pect of their calling again unto him and his covenant afterward, though for the present they were none of his: as z In that day, J wil marrie thee (Israel) unto me for ever, a J wil even marry thee unto mee in faith, and thou shalt know the Lord: and † 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 & belo∣ved, 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 bcompassed the Lord with lyes and with deceyt,) it also may shew vs 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 c builded Temples. These howsoever they pretended d the God that brought them out of Aegypt, yet were in deed built for the worship of e Divils, to whom they sacrificed, and f not to God. Therfore the Lord by names distinguisheth these two churches, caling Samaria g Aholah, that is, Her own Taber∣nacle, & 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 pre∣tenses: much less then was h 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 i mother of whores, the k habitation of Divils. For as Christ surmounteth in grace and holynes, al types & figures that went before of him: so Antichrist surpasseth in wic∣kednes, al the types and figures of him. Therfore the holy Ghost contenteth not himself with one name, but caleth Antichrists

church, l Babylon, and m Sodom, & Aegypt, and where our Lord was crucified, meaning hethenish Rome, by whose policie Christ was kyl∣led, when he was delivered to n Pilat the Roman deputie, and to the o Gentiles (the Roman p 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 de∣ceive:) 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 q golden cup in her hand, as wel as frō the filthy potion that is in it; & frō the Beasts counterfeyt r Lambs horns, as wel as from his Lions mouth and Bears pawes. We may not in the truest Church in the world s partake with their synns: yet is not every true Church that synneth, Babylon. Secondly, she be∣ing in this forlorn estate, she is but a lump of syn, t a man of syn, a child of perdition: the u Beast is not one person, but the whole w kingdom: & M. Iohnson himself hath acknowledged more then once, x 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, y nothing is pure; their z sacrifices are abominable, their prayers are turned a to syn. We acknowledg therfore no good or holy thing in Antichrists synagogue, as touch∣ing her use of it. Thirdly we renounce not any good thing, be∣cause that harlot dooth chalenge & abuse it: but we practise Gods ordinances as he hath cōmanded, condemning utterly the profa∣nation 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 a∣gainst

Antichrist: and for this mixture, to separate from them, and to prac∣tise every ordinance of God, which was and is in that church: leaving onely 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 b gentiles, even the most vile, the Sodomites, Aegypti∣ans, 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 fo∣low their particulars. The Church of Rome (they say) was at first set in the way of God: I answer, ther was c at Rome such a Church in Pauls time; but the Romish Church now, is a Beast since that time sprung out of d the bottomless pit; a Catholik monster, dispersed (as they feign) through earth, heaven, and purgatorie, as before e I shewed: such a Church Paul never saw, but by the spirit of prophe∣sie f foretold of it. That Church then was g Saints, & worshiped God: this Church now is an h habitation of Divils, and i wor∣shipeth Divils.

Since that time (say they) she is fallen into Apostasie. True, say I, even soon after Pauls time, for then the k mysterie of iniqui∣tie did work, and l many Antichrists were gone out, whiles the Apostles lived. For which their Apostasie (like Israels) when they would not repent, (as Christ m threatned some that were new fal∣len into such synns,) the candlestick (the Church) was removed, the Church of Rome as Paul n 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 o beast Anti∣christ: even as Israel and Iudah of old, for their like synns, were p delivered into the hands of the Assyrians and Babylonians. And this Paul prophesied, that ther should be q a departing frō the faith, before that Man of syn should be disclosed: and because they recei∣ved not the r 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 onely the death of body, but of sowl, upō thē that loved not the truth,

but departed frō it. For when the † great mountayne (which is the king¦dom of “ Babylon, Antichrists monarchie,) burning with the fyre of ambition and strife, was cast into the sea, that is, among peo∣ples and nations: then the living creatures that were in the third part of the sea so corrupted and bloody, dyed: & “ 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 Maho∣metisme 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 onely figuratively, (as somtimes the Iewes are caled a people of Gomorrah, but b spiritually, 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 cTemples 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 d swine, were to be condemned▪ but when they sacrificed e bullocks and sheep, were to be approved as Gods Church, for they kept f Gods ordinance asvvel as Rome with their sacrifice of the Mass. When they wor∣shiped idols, they were to be condemned; but when they worship∣ed g the true God in their ignorant manner, they were to be justifi∣ed as his people: so when they kept the feasts h of new moons, they were to be praised as Gods Church, for it was an ordinance i of his: but when they kept their Bacchanalia, to be disclaimed for he∣retiks. 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 k 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 Anabapti∣strie, 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 re∣pentāce, folowes them somtime with judgm^t, somtime with mercie, Lev. 26, 15— 45. Ezek. 16, 59,—62. Jud. 2.1—20. Thus in Jsrael they fel to Jdolatrie & trās∣gressed 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 pu∣nishments, 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 them∣selves 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 a∣gayn 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 Js∣rael 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 dark∣nes. 1. They shew not how the covenant between God and men stood: 2. there is an aequivocation in this word breaking of the cove∣nant••, 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 conditio∣nal; by the law, if they a did his cōmandements, they should live by them; and if they b continued not in all things written in the book of the law to doo them, they were cursed. By the gospel, c 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, d blessings pro∣mised to the obedient, and curses to the transgressors.

2. The breaking of the covenant on mans part, is alwayes e 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 f break∣eth or disannulleth the covenant. Whensoever a people by syn forsa∣keth 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 co∣venant of his grace. For whosoever abideth in him (as sayth g the scripture) he synneth not: whosoever synneth, hath not seen him, neyther known him. Be it h 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 pu∣nisheth not, but somtime forbeareth long; and inviteth them to repentance: this dooth not assure any that they are under his co∣venant of grace, unless by repentance and faith they turn unto the Lord. The long suffring of God i 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, k when they after their hardnes and impe∣nitent 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 l ensamples: It was a m covenant between God and them, that he would give them the land of Canaan, a figure n of the heavenly inheritance: and he

led them through the wildernes, to the borders of the coun∣trye, and sayd, o Loe the land is before yow, goe up and pos∣sess it: but they p were afrayd and would not goe up, through their unbeleef. Then the Lord presently q was wroth and swore, that not one of those transgressers should see that good land; yea though they after were sory, r and offred themselves to goe up, yet the Lord s forbad them, slew some of them by the sword, and t turned al the rest back to wander and perish in the wildernes▪ Agayn, it was a condition of the u covenant on Gods part, that he would cast out the Amorites, Canaanites &c. from before the Israe∣lites; and on their parts, w 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 x for tribute; the Lord also presently brake with them, saying, y 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 z 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 a 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, b 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 c repentance; and perteyneth to the Iewes also at this day, as Paul sheweth us Rom. 11. for this rule is general, d he that confesseth and forsaketh his synns, shal have mercie. Although therfore God useth sometime more forbearance of evil men than at other time, and often giveth e space to repent: yet if they repent not, they shal assuredly f perish, and their boasting of the covenant shal g 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 no∣ted, Judg. 2.4, 5. and 3.8, 9.15. and 4.1.2, 3. &c. But when after ma∣ny 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 a 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 b dwel for ever; and builded them new c Temples and Altars to syn, forgetting their maker; when they set up Calves and d Divils to worship God by; then presently e God sent his Prophet to them with a denunciation of judgment, which being done, he was to avoid them as Hethens & Publicans; f not eating or drinking in the city: which because he did (though drawn in by the lye of another Prophet,) the Lord g slew him with a Lion. And all that feared God, h both Preists & people, left the country and went to Iudah: and the rest wer stil i caled upon by the Prophets to forsake them, as not being Gods k wife, that is, his Church: and their estate shewed to be l with∣out the true God, and without Preist, and without law: and they were unto God m 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, n of putting out the name of Jsrael from under heaven: for his covenant was to punish them o by degrees, & at last if they repented not, to scatter them among the Hethens, til their p un∣circumcised harts should be humbled, and they rewed their former syn; and then would he q remember his first covenant, & so re∣ceiv 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 be∣fore dealt with the Hethen Canaanits which were spared therin for a time, because their wickednes was not yet full, Gen. 15.16. If this pa∣tience 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, r hardning their necks dayly more & more, could be sayd to be the true Church of God, (though they cō∣passed s him with lyes,) and in the covenant of his grace unto sal∣vation; 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, ha∣ving 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 jus∣tice, and their demerit: and whatsoever acceptation of grace was in them, respected both Gods mercy in Christ, and their a 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 b 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 ac∣cepted the grace of God, caling them to repentance: we shew the contrary by the Lords own testimonie, who for their unbeleef and stubborn disobedience c 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 d unto whom he doth the like.

Agayn, it is not sound to say that in respect of themselves onely, it was spoken by the Prophet e the Lord is not with Israel, with any of the children of Aephraim. For he there dissuadeth Amaziah from ha∣ving the army of Israel to help him: his reason is, the Lord is not with Jsrael: this most directly respecteth the Lord and his f withdraw∣ing of his presence from that people. Even as Moses sayd, g Got not up [to warr] for the Lord is not among you: did not the event shew (when they h fled before their enemies) that is was meant in res∣pect of Gods presence and help now withdrawn from them? Also when it is sayd in other scriptures i the Lord was with the Iudge: and k the Lord is with me, I wil not feare: and l I am with yow al dayes, & ma∣ny the like: who ever would dreame that these things could be spoken in respect of the men onely, and not of God and Christ? Fi¦nally the Prophets speech to the Iewes, m 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 Is∣rael is not with the Lord. So in the other speech n Israel hath been with∣out the true God; the words folowing o but had he turned to the Lord God of Israel; and sought him, he would have been found of them; these ma∣nifest,

that it was in respect of Gods forsaking them also, and not onely 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? † neyther am J her husband: and if the former branch res∣pected Israel, then this respecteth the Lord, especially seing he tes∣tified by Ieremie, 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 cal∣led them his people, I have shevved “ before: their former state, their present pretense to be the Lords, and the future mercie that they should and yet shal receiv, might wel and did occasion such spee∣ches: but in deed and truth it was as God sayd to them † 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 beloved for their fathers sakes, and shal agayn have the benefit of their first “ cove∣nant, and so may stil becaled Gods people, as the Prophets foretelling their return, doo ‘† intitle them: yet I hope our opposites wil not hereupon conclude, that the Iewes now (whiles they continue un∣repentant) are Gods true visible church. That of Jsrael and Judah being no widow, Jer. 51.5. is a prophesie of their return out of Baby∣lon, and restoring of their common wealth, as the whole argument there manifesteth. They should repent and seek the Lord ‘* with tears, and renew the covenant on their part, and God ‘؛ vvould forgive them al their synns. This therfore is not spoken in respect of God onely, but of them also turning by repentance to the Lord in their affliction, and the Lord turning to them; as the first per∣formance 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 vvhich vvas prophesied, on Israels part, † J wil goe and return to my first husband; and on Gods part, 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 Babylon: 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 † promise and performance of mercie 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 mer∣cie, but ‘† 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 cal∣ed and counted Gods people, having the onely 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, com∣pared 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 one∣ly 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 onely 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’ reproof of their faling from God, they kylled b 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, c 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 cove∣nant of Christ, Iudah had d synned greatly in so destroying them.

And how the Iewes afterward also esteemed of their faith and god∣lynes, their Rabbines testimonies in the Talmud sheweth, where they say of the ten tribes, a 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 o∣ther land in the world to come. Did they now (may we think) esteem them within the holy covenant, and to have true circumcision, b 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 † lyes 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 vvhich 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 cove∣nant of grace. Agayn, the Turks that profess a One immutable, living, true, most wise & high God; and doo acknovvledge Christ b to be sent of God with his gospel, and call him c Ruchella, that is the Breath (or Spi∣rit) of God: these men in comparison of Julian the Apostata, and o∣ther 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 & vvor∣ship e the Dragon, and the Beast, and him that f fitteth as God in the Temple of God; so to them the scripture may be applied, g they say they are h Christians 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 sy∣nagogue be condemned, as the i great whore, the beast that k came up from, and shal again goe down into the bottomless pit. vertheless (but that comparisons are odious) it might easily be pro∣ved,

that though Antichrists Church pretend to be Christs, & so in name is better than Turks and Pagans: yet in deed, those mis∣creants are in some things to be justified, in comparison of them. For Iewes and Turks, are not so gross as to worship g the Queen of heaven, and Images of Wood and of stone, as h doo the Antichri∣stians.

The Iewes are not so vayn as to pray to Abraham and the Pro∣phets, though they be in deed saynts in heaven: wheras the popish Church prayeth dayly a 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 Di∣vils in hel. And Bp. Bale observeth, that b 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 c tel∣leth 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 al∣tar, which before they eat, they d worship with divine honour. At Canterburie e 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 lear∣ned man f 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 misun∣derstanding 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 Baby∣lon, where g the vessels of Gods true Temple were holden captive: or from the Samaritans Temple h 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 a 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 b out of the true temple, and from Gods throne there, doe come plagues upon the Beasts throne, and upon al his worshipers; and God continew∣eth stil in c his temple, which the beast d blasphemeth. 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 a∣greement hath the temple of God with idols? but these would make agre∣ment, which wil have the e Adversarie f the idol shepheard, there to sit, where also he is worshipped as God. And in the words next be∣fore, what concord hath Christ with Belial? 2 Cor. 6, 15. by Belial, we may understand Satan or his eldest son Antichrist, the Hebrue word be∣ing 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 g 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 Be∣lial sitteth as God, and is so worshipped; there Christ also sitteth & blesseth him and his worshipers, with the one true baptisme, seal∣ing up unto them the forgivenes of synns, and life eternal. For so we have heard it pleaded, that the baptisme which the Antichristi∣ans 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 h 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 his people in Babylon, and there he was a 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 pre∣sently they prove it “ 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 a she li∣veth in pleasure, and sayth in hart, J sit being a Queen &c. but as touch∣ing life with God, she is b dead, and appointed to c 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 af∣ter, 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 com∣parisō. Yet thus they have shuffled togither many scriptures (wher∣by the simple may be deceived,) for to shew things diversly spokē, which none doubteth off: but how soundly they have proved An∣tichrists 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, d 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 pro∣phane 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, & sea∣led 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 e 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 bapti∣sed, to be true Churches having the true baptisme of God: wil ne∣cessarily 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 com∣municate, so it be not in euil? And thus Christians may come to that vanity & cōfusiō vvhich was among the Hethens, of whom an

ancient Doctor a noteth, that though they had infinite and con∣trary opinions about the Gods and their religion: yet al of them kept communion togither in their Temples and sacrifices.

Wheras Mr. Ioh. b 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, c 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 salva∣tion, 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 e∣state of salvation. Now what is that to his presēt plea, for the Church & baptisme of Rome, but rather the contrary. And for us, we ne∣ver disputed with any touching Gods elect, which we leave unto himself who onely d 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 knovv∣ledge 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 e al the earth was his, vvhich are the vvords of the covenant f gene∣rally. Wherfore vve leave Gods secret counsels to himself as g he vvilleth us; and doe consider onely the visible state of Churches, by the rules of Gods Lavv and promises. Finally in that very book vvhich he mentioneth, hovv sharply h doth M. Iohns. inveigh a∣gainst 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 Pha∣ris••ical dawbing reformists on the other, all may justly fear, least the end of that Church wilbe to look back not onely in part, but even wholly to the Ro∣mish 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 a 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.

bThe 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, c be∣loved 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, d loathed of God, caled e 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 f Rome. As for the congregation of Saints that was there in Pauls time, it is gone long since, and the g 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 p 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 dark∣ned all truth and means therof, and sent abroad his clergie the Lo∣custs to sting and poyson mens souls: by calling them from God, to †worship Divils: And these things Mr Iunius himself, hath q appli∣ed 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 di∣vine, &c. And after they say, r 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 con∣sisteth 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 s the Beast, who sheweth himself there for God, where the Pope is acknowledged to be t the Lion of the tribe of Iudah, the root of David, the Saviour and deliverer: they worship Di∣vils 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 eccle∣siastical, 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 ad∣ministration, 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 Minis∣ters before pleaded for? these wil be but as the operation of the poi∣son or fretting of the gangrene, for they that did them, being the po∣pish 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 eccle∣siastical hierarchie, (which a consisteth of Bishops, Preists & Mi∣nisters,) 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 for∣mer plea for the Eldership and Ministerie, whē they could b 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 c Vice-God, the inuincible Monarch of the Christian common wealth, and vehement conserver d 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 e unclean Spirit of Satan gi∣veth life and effectual operation to this Beast. For to be a member of this their body and Church, the papists themselves f 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 g 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 ho∣ly things and divine actions. And a little after, h After this maner doo we esteem of the Church in which the papacy is, God caleth her with his ca∣ling

by his spirit and word, and publik record of that holy mariage, the scrip∣ture, & the ministerie and things & holy actions, which before we have breif∣ly reckned up. I answer; if mens eyes did not dazel with looking on 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, blas∣phemies 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 be∣tween God & her: the scripture shewes no such mariage, but dooth defye her as an a harlot: where is the record that Christ was ever maried to the b Beast that came up from the bottomless pit? If her having the book of holy scripture in an unknown tongue, wicked∣ly abused to mainteyn her whordoms and abominations, & sub∣jected to the interpretation of her c Lord God the Pope, be a record of that holy mariage; the Iewes which have Moses and the Pro∣phets red and expounded in their mother tongue, have better re∣cords; 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 coun∣ty. D. Fulk answereth the Papists thus, †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 peo∣ple 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 e 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 be∣ing so, what caling had the poor seduced people more then among

the heathens.

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. Second∣ly 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 al∣ledge, 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 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 trou∣bles of those times. And for particulars, Alaricus with his Gothes above a thowsand yeres agoe, did † take, spoyl and burn Rome, in the yere of Christ 414. After that agayn within 44. yeres, Gense∣ricus with his Vandals took and spoiled it, and Rome for a time remayned without any inhabitant. A few yeres after, †’ did Odoa∣cer 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 a∣gayn

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, a did overthrow Rome quite, cast down the walls, burn the howses, and made it so desolate, that there remayned in it ney∣ther 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 b mixed them selves with the people, and degenerated into the name of Jtalians, and other plagues afterwards c 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 poste∣ritie 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, be∣cause of the godly that lived in Rome 15, or 16. hundred yeres a∣gone. 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 d Churches were many of them apostate: but the Ae∣gyptians and Babylonians are shadowes of our Antichristians, a∣mong whom their hethenish abominations are spiritually accom∣plished. Rev. 11.••.

But they plead stil, e 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 cor∣rupt, 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 gran∣ted, 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, cary∣ing the shew and titles of the old. It is not the woman f fled into the wildernes: but an other woman g 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 for∣heads: Rev. 14, 1. but the Wolf Antichrist with his h sheeps skyn &

lambs horns, is there with his armie of Canaanites as a 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 du∣tie of those that are in the popish Church and see their corruptions, is (they b 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, & ab∣steyn 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 c lyeth in a deadly sort swollen with waters of the dropsie, or with poison, which d 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 e (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 f marked whore & wor∣shiper 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 g with the heavenly multitude, and sing Hallelujah, when God hath given h 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 i cite Amandus Po∣lanus, & Bart. Keckerman, who sayd that Antichrist shal sit in the tem∣ple 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 ac∣knowledged 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, b 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, c 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 d sorceress; and could also allege many learned mens judge∣ments; but I wil goe no further then our own country. Mr Cart∣wright speaking of the baptising of children sayth, e 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, f Jf the corruption be such as destroyeth the foundations, as in the Arians which o∣verthrow 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, g 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; h Jt is no more a church in deed, then the carkes•• of a dead man, that weareth a li∣ving 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 a Jt is evident that the true

Church decayed immediatly after the Apostles times: and telleth the Pa∣pist b yow cry the Catholik Church, the Catholik Church, when yow have nothing in deed, but the Synagogue of Sathan. Agayn c The Church of An∣tichrist is founded upon 7 hills, Rev. 17. upon the traditions, dreames, fanta∣sies 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 d We deny utterly that they are a true visible Church of Christ, but an Antichristian Church, and an assembly of Heretiks, & ene∣mies to the Gospel of Jesus Christ. Agayn he sayth e 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 & ti∣tle of the Church, and yet an adversary unto it. And agayn, f 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 g compareth the Pope and Turk togither, thus, So glorious are the pretenses of Romish Pope & Ma∣homet, that they seem unto them which regard not these warnings, the very Angels of light, and their Churches most holy congregations, being very di∣vels, 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 pa∣radise. On the other side Mahomet in his Church is plenteous also in holy ob∣servations, they wash themselves oft, frequent their temples, pray 5. tymes in the day, they reverently incline, they lye prostrate on the ground, they fervent∣ly cal to God, 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 crea∣ture, 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 com∣mend

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 re∣deemed them. By these may wee mesure their inferiour Merchants, having their livery & mark. I might allege many moe, especially of the Mar∣tyrs 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.

Notes

• Apolog. p. 113.
• “

  Advertis. p. 54.
• a

  Bellarm. de sac bap. l. 1. c. ••5.
• b

  B••llarm. de imag. l. 2. c. 29.
• c

  Bell. de bapt. l. 1. c. 2••.
• d

  Bell. ibid
• Bellarmin. ibid. c. 26.
• Bellarm. ibid. c. 27.
• ‘*

  Bellar. de de effect. sacr. l. 2. c. 3
• f

  Bell. de bapt. l. 1. c. 13.
• g

  Concil. Trident. ses. 7. de sacr. in Gē. can. 8.
• †

  Bell. de bapt. l. 2. c. 7. & l. 1. c. 25.
• h

  Advert. p. 54.
• i

  Ioh. 1.17. Heb. 10, 10, 14. 1. Ioh. 1.7.
• k

  Act. 22.16 Rom. 4, 11. & 6, 3, 4. 1. Cor. 12, 13.
• l

  2 Thes. 2, 4— 12. Rev. 14, 9, 10.
• m

  2 Chro. 30, 1. &c. Ezr. 6, 21,
• a

  Arrow a∣gainst Idol. c. 5.
• b

  2. Chro. 15.3.
• c

  Ier. 3.8.
• d

  Hos. 2.2.
• e

  Hos. 13.1
• f

  Numb. 23, 1. Pom∣pon. 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.
• a

  Discov. p. 116. &c.
• b

  Mat. 3.11 1. Cor. 12.13. 1. Pet. 3, 21.
• c

  Apol p. 110—113.
• d

  Epist. l. 1 epist. 12.
• †

  1. King. 12 28.
• 2 King. 18 4.
• “

  Isa. 44, 20
• 1. Cor. 8.••.
• a

  Num. 21.8.9.
• b

  Ioh. 3.14 15.
• c

  2. King, 18, 4.
• d

  Warning against I∣dolat. p. 33.
• e

  Missal. re∣format. de benedict. fontis.
• f

  Ibid. p. 18 —20.
• g

  Answ. to Mr Iakob. p. 120.
• h

  Apol. pa. 112.113.
• i

  Treat. of the Minist. p. 15.
• k

  2 Cor. 6.15·
• m

  frō Mat. 28.19.
• n

  frō Mat. 26.26.
• a

  Treat. on Mat. 18. p. 26.
• d

  Advert. p. 46.
• b

  Harding. confut. of the Apol. part. 2. c. 5.
• c

  Ibidem part. 5. c. 15.
• d

  Constit. & can. ec∣cles. 1603.
• e

  Treat. of the minist. of Engl. p. 17.
• a

  Mat. 18.17.
• b

  Artic. of religion, 33
• c

  M. Iohns. his Treat. of the Mi∣nist. of Eng. p. 60, 62.
• d

  Mat, 3.7.
• f

  Treat. of the Minist. p. 91.
• g

  Herodot. in Euterpe.
• h

  In Answ. to Mr Ia∣kob. p. 68.
• l

  Maimo∣nie, tract. de circum∣cis. c. 2.
• a

  In answ. to M. Ia∣kob. pref. sect. 6.
• b

  Advert. p. 58, 59.
• c

  Rev. 13, 11.
• d

  Dan. 7.23
• e

  Rev. 11.8
• f

  Rev. 13.11.
• g

  Rev. 21, 2
• h

  2 Thes. 2.3.
• i

  Rev. 17, 1.
• k

  Rev. 9.11
• l

  2 Thes. 2.3
• m

  verse 12.
• n

  Rev. 17.14.6. & 13 7.
• o

  verse 6.
• p

  Phil. 3, 20
• q

  Rev. 13, 11.
• r

  Rev-17.4.
• s

  Psal. 45, 9 13. Ezek. 16 10.—13. Song. ••, 5.
• t

  Prov. 7.14.
• u

  psal. 66.13.
• w

  Prov. 9.16, 17.
• x

  Prov. 5.3 1. Tim. 4.2.
• y

  2. Thes. 2.9. Rev. 13, 13.14.
• z

  Prov. 7.21.26. Rev. 17, 2. & 18, 23.
• Mat. 24, 24.
• †

  Rev. 13, 5. & 1••.7. & 20, 2, 4.
• “

  Rev. 18.19.21. & 19.20.21. 2. Thes. 2.8.
• ‘*

  Rev. 18.20. & 19.1.2.
• n

  Rev. 13.11.
• o

  Bellarm. pref. in ll. de summo Pont.
• p

  Extra. com. l. 1. de major. & obed. c. vnā sanctā.
• q

  Bell. pref. in ll. de membr. ec∣cles. milit.
• r

  Bellarm. de purg. l. 2 c. 1.
• s

  Bell. de Sanct. beat. l. 1. c. 7.8. &c.
• †

  Idem d•• eccles. m••lit. l. 3. c. 14.
• t

  Test. Rhē. in 1. Tim. 3 s. 9.
• u

  Bell. ibid.
• w

  Bell. de Rō. Pont. l. 4. c. 14.
• y

  Rev. 2, 9. & 3, 9.
• z

  2. Thes. 2.4.
• a

  Augustin. de civit. Dei. l. 20. c. 19.
• b

  2 Thes. 2, 4.
• c

  Bellar. de Pont. l. 2. c. 31.
• d

  Ioh. 3, 21.
• e

  Heb. 4, 14
• f

  Steph. Pa¦tracens. in orat. in Cō∣cil. Laterā. sub Leon. 10.
• g

  Rev. 11, 8.9.
• h

  Deut. 16.16.
• i

  1. King. 8, 41.42, Ioh. 12, 20. Act. 8, 27.
• k

  Rev. 13, 4
• l

  2. Cor. 11.14.
• m

  1. King. 8, 30.33, 35 &c.
• n

  Exo. 25, 8.
• o

  2 Chron. 6, 2.
• p

  Ezek. 37, 26, 27.
• ‘p

  Eph. 3.17. & 2.22. 1. Cor. 3.16
• q

  Rev. 13.4 14. & 16, 14. 1. Tim. 4.1. 2 Thes. 2.10.11.12.
• r

  2 Thes. 2.4.
• s

  Rev. 14.1.17.
• t

  Rev. 16.17. & 7.15.
• u

  Rev. 11.19. Isa. 29.6
• w

  Rev. 16.1 2.10.
• x

  Rev. 17, 8
• y

  Rev. 13, 6
• z

  Rev. 16.19.
• a

  Rev. 13, 2.
• b

  Rev. 19.19.
• c

  Rev. 11.2
• d

  Dan. 8.11
• e

  Psal. 79. Dan. 8.11.13. & 11.36. Ier. 52, 12.13. &c. Lam. 2, 7, 9·
• f

  Ezek. 28.2.6. Isa. 14.13.14. 2. Thes. 2.9.10. Rev 13.11.14. & 17.4. 2. Cor. 11.13.14.15.
• g

  Clemēt. in proaem. in glossa. c. In Con∣cil. Laterā. sess. 4. sub Leon. 10.
• i

  Extravag. in Ioh. 22.
• l

  Paulus Ae∣myl. lib. 7.
• k

  Cum in∣ter, in glo••.
• f

  p. 70.
• k

  Answer to M. Iak. p. 137.
• a

  Ier. 50, 6.
• b

  Ier. 50.17
• c

  Ier. 52, 13.14.
• d

  vers. 9. &c.
• e

  vers. 17. &c.
• f

  Ezek. 11, 16.
• g

  Dan. 1.1.2.
• h

  Rom. 11.4.5.7.
• i

  Ier. 51.25, 26, 37, 62.
• k

  Rev. 18, 2. & 11, 8.
• l

  2 Thes. 2.8 12. Rev. 18.8.—21.
• m

  2. Cor. 6.17.18.
• n

  Rev. 16, 19. & 18, 2.
• o

  vers. 4.
• p

  Rev.11, 2.9.18.
• q

  Defence against Mr Smyth, p. 14, 15.
• r

  1. Sā. 30, 5
• s

  Mat. 1.6.
• t

  Mat. 26, 6.
• u

  Hos. 2.7.
• w

  Hos. 1.9. & 2.2.
• x

  2. Chro. 15.3.
• y

  Mic. 2.7.8
• z

  Hos. 2, 18 19.
• a

  vers. 20.
• †

  vers. 23.
• b

  Hos. 11, 12.
• c

  Hos. 8.14
• d

  1. King. 12.28.
• e

  2 Chron. 11.15.
• f

  Deut. 32.1••. 2 Chr. 13.8.9.
• g

  Ezek. 23.4.
• h

  Ier. 51.44.
• i

  Rev. 17.5.
• k

  Rev. 18.2.
• l

  Rev. 16.19
• m

  Rev. 11.8
• n

  Mat. 27.2
• o

  Mat. 20.19.
• p

  Mat. 27, 27.—35.
• q

  Rev. 17.4
• r

  Rev. 13, 11 2.
• s

  1. Tim. 5.22.
• t

  2. Thes. 2.3.
• u

  Rev. 13, 11
• w

  Dā. 7.23
• x

  Treat. of the Minist. against. M. Hilders. p. 7. Apolog. p. 109.
• y

  Tit. 1.15.
• z

  Prov. 15.8.
• a

  Ps. 109, 7.
• b

  Revel. 11.2.8. & 17.5.
• c

  Rom. 1.7.
• d

  Rev. 17.8.18.
• e

  Pag. 77.
• f

  2 Thes. 2.
• g

  Rom. 1.7. & 12.1.
• h

  Rev. 18.2
• i

  Rev. 9.20.
• k

  2. Thes. 2.7.
• l

  1 Ioh. 2.18.19.
• m

  Rev. 2.5.16.
• n

  Rom. 11.20—22.
• o

  Rev. 13.11.
• p

  2 King. 17 & 25. cha.
• q

  2 Thes. 2.3.
• r

  ver. 10. &c.
• †

  Rev. 8, 8.
• “

  Ier. 51, 25
• Rev. 17.15 Isa. 17, 12.
• “

  Rev. 20, 4 4, 5.
• a

  Isa. 1.10.
• b

  Rev. 11.8
• c

  Hos. 8.14.
• d

  Horat. l. 2 Satyr. 3.
• e

  Nū. 23.1.
• f

  Gen. 8.20. Levit. 1.
• g

  Act. 17.23.
• h

  Sopho••l. Electr. Ti∣bull. l. 1. cleg. 3.
• i

  Nū. 28, 11
• k

  2 Cor. 11.14.
• a

  Rom. 10.5.
• b

  Gal. 3, 10.
• c

  Ioh. 3.36.
• d

  Levit. 26, Deut. 28.
• e

  Levit. 26, 15.
• f

  Zach. 11, 10. Psal. 89.39.
• g

  1. Ioh. 3, 6.
• h

  Deut. 29, 18, 19, 20.
• i

  Pet. 3, 20. Gen. 6.
• k

  Rom. 2, 4, 5.
• l

  1. Cor. 10 6, 11.
• m

  Exod. 6, 4.5.—8.
• n

  Heb. 4.1.2.3. &c.
• o

  Deut. 1, 20, 21.
• p

  ver. 28, 26 32.
• q

  vers. 34.35.
• r

  verse 41.
• s

  ver. 42, 44.
• t

  Deut. 2, 1, &c. Heb. 3 17.—19.
• u

  Exod. 34, 10, 11.
• w

  verse 12, &c.
• x

  Iudg. 1.27.28.30.32, 33.
• y

  Iudg. 2.1.2.3.
• z

  verse 20, 21.
• a

  Iosh. 23, 13.
• b

  Deut. 31.16, 17.
• c

  verse 39, 40.
• d

  Pro. 28, 13.
• e

  Rev. 2, 21
• f

  Luk. 13.3.5. Rom. 2..4, 5. Rev. 2.5.
• g

  Mat. 7, 22 23.
• a

  Ier. 33.21 22.
• b

  Psal. 132.13.14.
• c

  Hos. 8.14 11.
• d

  2 Chron. 11.15.
• e

  1 King. 13.1. &c.
• f

  ver. 8.9.
• g

  ver. 26.
• h

  2 Chron. 11.13.16.
• i

  Hos. 4.15.17.
• k

  Hos. 2.2.
• l

  2 Chron. 15.3.
• m

  Amos 9.7.
• n

  2 King. 14.27.
• o

  Lev. 26.16.18.21.24.28.33
• p

  ver. 41.39.40.
• q

  ver. 42.45.
• r

  2 King. 17 13.14. &c.
• s

  Hos. 11.12.
• a

  Rom. 3.30.
• b

  Rom. 5.17.
• c

  2 King. 17.13.14. —22.23.
• d

  Act. 14.15. & 17.30.
• e

  2 Chron. 25.7.
• f

  Hos. 5.6.
• g

  Num. 14.42.
• h

  vers. 44.45.
• i

  Iudg. 2.18.
• k

  Psal. 118.6.
• l

  Mat. 28.20.
• m

  2 Chron. 15.2.
• n

  2 Chron. 15.3.
• o

  vers. 4.
• †

  Hos. 2, 2.
• Ier. 3, 8.
• “

  p. 81, 82.
• †

  Hos. 1, 9.
• Rom. 11.28.
• “

  verse 26, 27. Levit. 26, 45.
• ‘†

  Deut. 32, 43. Isa. 49.13.
• ‘*

  Ier. 50.4, 5.
• ‘؛

  verse 20.
• †

  Hos. 2, 7.
• verse 20.
• Rev. 17, 18
• †

  Psal. 87, 4
• 1. Pet. 5, 13
• ‘†

  Num. 24 24. Rev. 14 9, 10. & 18 8.21. & 19, 20, 21. 2. Th 2.8.12.
• a’

  2. Chron. 13, 4, 5.—12
• b

  verse 17.18.
• c

  2 Chron. 19, 2.
• d

  1. Ioh. 3, 10, 11, 12.
• a

  Talmud Babyl. in Sanhedrin, c. 11.
• b

  Rō. 4, 11.
• †

  Hos. 11.12
• a

  Alcoran, azoar. 2, 3. &c.
• b

  Azoar. 67
• c

  Azo. 31.
• e

  Rev. 13, 3, 4.
• f

  2 Thes. 2, 4.
• g

  Rev. 2, 9. & 3, 9.
• h

  Iewes
• i

  Rev. 17.1.
• k

  Rev. 17.8 & 19, 20.
• g

  Offic. B. Mariae. ref.
• h

  Bellarm. de imagin. l. 2. c. 21-
• a

  Offic. B. Mariae. in Litan.
• b

  Engl. Vo∣taries; first book. Pref.
• c

  De nat. Deor. l. 3.
• d

  Concil. Trident. sess. 13. c. 5.
• e

  D. Fulk. answ. to a counterf. Catholik. art. 6.
• f

  Ant. Sa∣deel resp. ad profes. fid. Mon. Buld. art. ult.
• g

  Dan. 1.2.
• h

  Ioseph. Antiq. Iud. l. 11. c. 8.
• a

  Zach. 6▪13.
• b

  Rev. 11.19, & 15, 5.8. & 16, 1, 2 10.
• c

  Rev. 7, 15.17. & 14, 1, 2, 3, 4.
• d

  Rev. 13, 6
• e

  2. Thes. 2.
• f

  Zach. 11.17.
• g

  Oracul. Sibyl. l. 3.
• h

  Treat. of the Minist. p. 25.
• Ier. 51, 45.
• Ezek. 11, 16.
• “

  Advert. p. 64.
• a

  Rev. 18.7
• b

  Rev. 20.5
• c

  2 Thes. 2.12.
• d

  1. Ioh. 3.8 & 5.18.
• e

  Ezek. 13.22.
• a

  August. de ver. rel. c. 1.
• b

  Advert. p. 65.
• c

  Pag. 7.
• d

  2 Tim. 2.19.
• e

  Exod. 19.5.
• f

  Ezek. 16.8.
• g

  Deut. 29.29.
• h

  In the preface, sect. 7.
• a

  Letters between M. Iun. & the exil. En¦glish Ch. at Amster∣dam anno 1602.
• b

  Advert. pag. 100.
• c

  Rom. 1 7.8.
• d

  2 Thes. 2.4.8.11.12.
• e

  Rev. 18.••.3. & 16.14.
• f

  Rev. 17.18.
• g

  2 Thes. 2.
• p

  Rev. 9, 1, 2 3. &c.
• †

  Rev. 9, 20
• q

  In annot on Rev. 9.
• r

  pag. 105.
• s

  Rev. 13, 4. & 14, 9, 10.
• t

  Concil. Lateran. Sess. 6.
• a

  Concil. Trid. sess. 23. can. 6.
• b

  Treat. on Mat. 18. p. 24.
• c

  Lib. Be∣nedicti de Benedictis, printed at Bononia an. 1608.
• d

  Pontifi∣ciae omni∣potentiae.
• e

  Rev. 16.13.14. 2 Thes. 2.9.
• f

  Bellar. de eccles. l. 3. c. 2.
• g

  Advert. pag. 106.
• h

  pag. 108.
• Rev. 17, 4.
• a

  Rev. 17.1
• b

  Rev. 17, 8
• c

  so caled, Entrav. in Ioan. 22, c. cū inter in glossa.
• †

  Answer to a coun∣terfeyt ca∣tholik. art. 21.
• e

  these things be printed an∣no 1577.
• pag. 107.
• Rom. 1.
• †

  Hierony. in epist. ad Princip. de obit. Mar∣cel.
• Blond•• l. 6 decad. 1.
• †’

  Chron. Carion. l. 3.
• a

  Blond•• l. 6. decad. 1.
• b

  Sabellic•• En. 8. l. 5.
• c

  Blond l. 2. d. 2. Fas∣cic. temp. f. 66.
• d

  Rev. 2, & 3. chapters
• e

  Advert. p. 108.
• f

  Rev. 12, 14
• g

  Rev. 17.1 18.
• h

  Mat. 7, 15. Rev. 13, 11.
• a

  Rev. 16.16. Iudg. 5.19.
• b

  Pag. 111.
• c

  Advert. pag. 105.
• d

  Pag. 106.
• e

  M. Iohns. Treat. of the Minist. pag. 60-62.
• f

  Rev. 20.4. & 13.4.
• g

  Rev. 18.20.
• h

  Gen. 19.28.
• i

  Advert. Pag. 113.
• b

  Bern. Ep. 125.
• c

  Bernard, de Consid. l. 2.
• d

  Rev. 18, 23.
• e

  1. Reply to D. Whit¦gift, p. 137.
• f

  2. Reply p. 146.
• g

  Perk. Ex∣pos. of the Creed: tit. Church.
• h

  Ibid.
• a

  Answer to art. 11.
• b

  Answer to a••t. 20.
• c

  Ibid. an∣swer to ar. 29.
• d

  Synopsis Papismi. Contr. 2. of the Ch. q. 5. part. 2.
• e

  Ibid. Cō∣tr. 4. q. 10.
• f

  Ibid. par. 9.
• g

  Image of both chur∣ches; in the pref.
• Dan. 7. O••∣colampad. in Daniel.