faithfull Christians and more inward church of God invisible to men but seen and preserved of God c. And by the Altar and worshipers be figuratively noted the spirituall worship and mediation of Christ with faithfull Christians and worshipers made Priests unto God who wholly and onely rely vpon Christ c. Answ. Seing here are three distinct things the Temple the Altar and the worshipers it seemeth unfit to confound the first with the last the worshipers here are the faithful Christians which serve God in his Temple as Rev 7. 15. and upon his Altar To make the Temple to signify faithful Christians here when the worshipers are the faithful Christians here themselves it â—itteth not the vision Rather as the Temple figured Christ in his humanitie Joh. 2. 19. 21. God manifested in the flesh in whom God dwelt in whom all doe serve the Lord and as the golden altar of incense figured his mediation the brazen altar for sacrifice figured his oblation of himself for his Church so here the measuring of the Temple Altar and worshipers signifieth the restauration of Christian religion from the Apostasie of Antichrist the Temple of God signifieth Christ truely professed for his person or doctrine of true Christianitie constitution of the Church therein the Altar is the true doctrine of his oblation and mediation for us and the worshipers are the faithfull Christians that worship God in the true profession of Christ and of his mediation and sacrifice as in the true Temple and altar of God contrary to the heresies and abominations of Antichrist His third and fourth considerations are by the Court without the Temple to be noted in figure the visible church Christians By the holy citie Jerusalem to be noted in figure oyther the visible church and outward state of Christians more generally or such as are truly godly and Gods holy church more particularly By the Gentiles to understand hethens and rebellious Jewes that is profane and wicked Christians the Antichristian hierarchiâ— and Locusts Rev 9. c. Answ. This is faultie three wayes first in confounding persons and other things as one secondly in shuffling true Christians and Antichristians as one bodie thirdly in restreyning the gentiles or heathens spoken of in Revel 11. 2. to the Pope and his hierarchie onely 1. The thing here shewed in vision was after the manner of Ierusalem and the Temple of old there the Temple was not the people neyther were the courts the people neyther the citie when it was distinct from the citizens but they were holy places and signes appointed of God for the people to worship him in by them 2. True visible Christians which he sayth are the court and citie and Antichristians or as he would have it the Pope and his hierarchie whom the Lord calleth Gentiles or heathen he would have mixed togither as one body and church the Antichristian heathens to be the Bishops and pastors and the visible Christians to be the flock and this for the space of 1260. yeres as himself numbreth the 42. moneths a day for a yere Which is contrary to the whole scope of this book of the Revelation which sheweth the true Christians to be such as are marked and sealed of God Revel 7. 3. c. having his name in their foreheads virgines and folowers of the Lamb Rev. 14. 1. 4. such as worship not the Beast or his image neyther receive his mark on forehead or hand Rev. 20 4. whereas by his exposition the true visible Christians are those that worship the beast as the church of Rome doeth and have doen these many yeres 3. That the gentiles should be onely the Pope and hierarchie agreeth neyther with trueth nor type for whether he respect the rebellious Iewes or faithless Gentiles it can never be shewed at any time that they were onely Priests and Levices or Kings captaines and officers that trode down Ierusalem or dwelt in the court without the Temple but people with priests and soldjers with captaines that strange it is from whence he should gather this interpretation And though many of all sorts have expounded this book yet never read I of any one neyther doeth he cite any one man that ever was of his minde so to interpret these things but it was his owne singular conceyt As for the key which should open the dore to the understanding of this vision namely the commandement to measure the Temple c. with the reed vers 1. this he omitteth But with that wil I begin After that God for the idolatries and other synns of the Iewes had delivered the holy citie Ierusalem and the Temple therin into the hands of the Gentiles the Babylonians who first robbed the temple and caried away all the chief men into captivitie from Jerusalem to Babylon and afterward for further synns broke up the Citie burnt the Lords house and the Kings house and all the houses of Jerusalem and brake down the walls of Jerusalem round about and caried away the rest of the people that were left in the citie the Lord pitâ—ying the desolation of his church began to restore and reedisie the same calling his people to repentance and unto Zacharie his Prophet by visions signified that he would returne to Jerusalem with mercies and his house should be built in it and shewed him a man with a measuring line in his hand to measure the breadth and length of Ierusalem signifying the reedifying of the same and therupon called his people out of Babylon He foretold him also of the Branch Christ that should build the Temple of the Lord. And unto Ezekiel then in captivity he likeweise shewed in a vision a man like brass with a line and a measuring reed wherwith he measured the breadth and heighth of the building which Christ should erect and this in all the parts therof as gates chambers windowes posts courts tables and also the temple posts dores walles likewise the utter court with all things concerning the same The end of which vision was to signifie that in that place he would dwell in the midst of the sonns of Israel as before he had by the signe of Solomons Temple and he willed the Prophet that if the house of Israel were ashamed of all the evils that they had doen he should shew them the forme of the house and the fashion therof c. and all the ordinances therof and all the formes therof and all the lawes therof and let them measure the patterne Accordingly when God had set his Temple or Tabernacle among Christians as is described in Rev. 4. by the similitude of Moses Tabernacle and for the synns of the people who began to revolt from the faith and to imbrace Antichrist even whiles the Apostles lived and after their decease fell more and more from Christ as by the opening of the seales Rev 6. and by the sounding of the Trompets Rev
the true churches apostate in Rev. 2. 3. were still golden candlesticks though some of them rustie but I would have it likewise graunted me that there were other churches but copper candlesticks though they pretended to be golden namely such Antichristian haeretical synagogues as of whom it might be sayd They went out from us but they were not of us 1. Joh. 2. 18. 19. And if those petty Antichrists were no golden candlesticks much less can the great Antichrist with his synagogue be a golden candlestick for he farr exceedeth them in idolatrie heresie and impietie That Antichrist could sit in any true church then as he sitteth now in the church of Rome namely as God and so to be beleeved with his lyes worshiped and obeyed I utterly deny for that church that so doeth departeth from Christ the foundation and denyeth both the Father and the Son 1 Ioh. 2. 22. 23. and whether it be a particular church or a more general it skilleth not universalitie in worshiping the Beast causeth but universalitie of damnation Rev. 13. 16. 17. 14 9. 10. 11. Obj. Wheras he would be taught how that whorish company that worship the Beast and Dragon can be the true catholik church and spouse of Christ though that which J noted before be sufficient for the point in hand yet let him first remember how but a litle before he told us the catholik church of the now Romish religion as themselves describe it hath one part therof on earth an other under the earth a third part in heaven and now here he speaketh onely of such as are on earth and those also such as worship the Dragon and beast Rev. 13. 4. wheras the catholik church in deed conteyneth all churches people of God from the beginning of the world c. Answ. By this then it appeareth that the church of Rome lyeth apparantly when she calleth her self the catholik church and therfore is not the true church or Temple of God But I would be taught in deed how that whorish company here on earth which worship the Beast can be the true church eyther universall or particular Here first he asketh whither I think there was no other churches of Christians catholik or particular wherin Antichrist sate since th'apostasie of the man of syn but such as worshiped the Dragon and the beast And who then were the Tabernacle and those that dwelt in heaven whom the beast blasphemed and the saintes with whom he made warr 42. monethes Rev. 13. 5. 6. 7. and of what church they were c. Answ. He seemeth to use the word sit in two senses 1. for oppressing blaspheming killing the Saincts that resisted Antichrist and 2. for quiet governing and having in subjection the wicked that beleeve and obey him with such aequivocations his writings are too full Such churches or persons as resisted the beast and whom he blasphemed and killed they were of God and of them there is no question But the other sort given over of God to beleeve lyes and to worship the man of syn as God like as he sheweth him self that he is God they are not the true church of God catholik or particular and of such is the present church of Rome now iâ— question As for the Saincts that dwell in heaven whom Antichrist blasphemeth they are where he is noâ— in the true church out of which he is gone both he and his and therfore doth he persecute them The scripture by him citeâ— Rev. 13. 6. yieldeth a strong argument against his purpose thus The true Tabernacle church and heavenly people are blasphemed and warred against by Antichrist The church of Rome now is not blasphemed and warred against by Antichrist but blessed commended mainteyned Therfore the church of Rome now is not the true tabernacle church or heavenly people Obj. Jerusalem came to be a hâ—â—lâ—t old in adulteries and the Jewes to be a synfull nation laden with iniquitie c. sonns of the sorceress the seed of â—he adulterer and the whâ—re a rebellious people c transgressing after all the abominations of the heathens and polluting the house of the Lord c. yet they were stil notwithstanding the citie people and temple of the Lord. Esai 1. 3. 3. 12. with Ier. 50. 28. 51. 11 35. 36. 45. 50. 51. Answ. One findeth a dead and stinking carkess of a man and to prove it a living man he sayth Such an one was so and so diseased he had the burnâ—ng ague the palsie dropsie the gangrene the plague yet was he a living man therfore this is likewise Such is the mould of mine opposites argument For the Papists the worshipers of the Beast are sayd of God to be dead men Rev. 20. 4. â— not partakers of the first resurrection that is dead in syn not revived by Christ now to prove them alive examples of other persons and peoples of Israel are alleaged who because they were great synners but not dead in syn therfore these dead men under Antichrist must be living also He hath been answered that the Iewes whiles they continued Gods Church though greatly corrupted are not fit resemblances of Antichrists church which the holy Ghost calleth no where Iudea but Babylon Rev. 17. Wheras I sayd The very word Temple speaking of that wherin Antichrist sitteth as God leadeth us to understand Antichrists church to be but a counterfeit shewing this reason that the Temple in Israel was not the church or people properly but a sacramentall signe of Gods dwelling with his people 2 Chron. 6. 2. and of his inward dwelling in their harts by faith Eph. 3. 17. 2. 22. so Antichrists temple is an outward shew of his presence with that seduced people in whose harts he dwelleth by popish faith and by his spirit of error carying them to damnation c. Rev. 13. 4. 14. 16. 14. 1 Tim. 4. 1. 2 Thes. 2. 10. 11. He answereth Then when th'Apostle sayth to the church of Corinth ye are the Temple of God 1 Cor. 3 16. his meaning should be according to this glose ye are a counterfeit church And when Christ sayd Destroy this Temple Joh. â— 19. speaking of his bodie the word Temple should lead us to understand Christs body to be but a counterfeyt Would any man of good understanding and affection have made such inferences upon my words Doth not the very word God when it is spoken of Baal and of images made with mens hands lead us to understand them to be but counterfeyt gods or would any adversary if I had so spoken of Baal and the word God which is applied unto him by the Prophet 1 King 18. 27. have wrested my reason against the true God But sundry such abuses I beare and forbeare to reply unto because my opposite cannot now heare his reproof and to other men it would be fruitless Hetherto of th'Apostles phrase the Temple of God Now touching the Man of
stil continued eyther in synceritie or apostasie or that the Lord put the ministers out of his covenant or that they have left off to baptise in Christs name Yet he now excludeth the ministers from being Christs he makes them Antichrist the Beast the Man of sin the son of perdition c. and is offended that I should speak of their mariage with Christ. And Mr. Iunius maketh them accidents ulcers and no members of the body as we have seen 2. Neither can he shew that the churches of the Gentiles ceased to be after their first planting Gen. 9. but continued still either in sincerity or apostasie even till the Apostles time and sacrificed still unto God and in his name Let him shew when old Babylon was divorced from God and it wil as soon appeare that this new Babylon is divorced also Object The Papists plead that Rome standeth not where it did on the seven hills and the Pope sits on the other side the river on the hil Uaticâ—ne c. Jn like sort is the answer for the church of Rome and the changes in religion and state c. Answ. Is this a fit comparison the change of place and the change of religion If it be then as a man going from England to India is the same man still so if hee goe from the religion in England to the religion of the Indians which is Paganisme he is of the same religion that he was still Or to keep neerer the poynt in hand the Bishop of Rome at this day notwithstanding al changes of his faith and state since the Apostles time is a true Christian Bishop still then he is not Antichrist the Man of syn spoken of in 2. Thess. 2. as mine opposite sayth he is Object Many of those people that made the invasions became Christians themselves and so the Church was increased Not to speak how the very catalogue of the Bishops of the Church of Rome giveth evidence against him Or wil he say that though there were Bishops of that Church yet there was not a church whereof they were Bishops Answ. So many of the Babylonians Cuthims c. that invaded Israel were taught the manner of the God of Israel and feared the Lord and had Priests of Israel which sacrificed for them 2 King 17. â—4 25. 27. 32. 33. But what sayth the Scripture Every one that is joyned to Babylon shal fall by the sword their children also shal be dashed to peeces c. Esa. 13. 15. 16. And God will cut off from Babylon name and remnant son and nephew Esa. 14. 22. The catalogue of Bishops if it will doe him any pleasure serveth for the Pope the Man of syn the great Antichrist to prove him a true Christian Bishop successor of Peter whom they falsely put the first in their catalogue Now he will not have the Hierarchy to be the church noâ— of the Church but accidents ulcers gangrenes and I know not how vile but the people the church that turned from paganisme to the Pope or fell with him from Christianity to popery they are the Temple of God the Church of Christ in the covenant of grace How great partialitie is this in men to magnifie the people for their faith and religion and to despise the Bishops and ministers that are the chiefe teachers and maintainers of the same faith religion making them accidents hang-bies scabs ulcers gangrenes and all that bad is So his questions of the time when the Church ceased are answered with the like when the ministery ceased Let the yeare be named when the true Christian ministery was abolished out of the church of Rome and Antichrist the Man of syn come in the place I will answer in the same year the people that were fallen with him to the same idolatries heresies and to worship him as God in the Temple of God ceased to bee the true Christian Church and became a synagogue of Antichrist Object His esteeming of the state of the church of Rome in apostasie to be but as the state of the Isâ—â—â—elites Edomites and as Adonisedek with his Amorites and Jebusites in Jerusalem is disproved and contradicted by himselfe when he maketh them like Jsrael and Iudah in their apostasie Animadv p. 84. Answ. It is not contradicted by my selfe neither can it be disproved by any For my selfe my words in the place which hee quoteth are these She the Church of Rome fell into apostasie soon after Pauls time for then the mystery of iniquity did work many Antichrists were gone out whiles the Apostles lived For which their apostasie like Jsraels when they would not repent as Christ threatned some that were new fallen into such sins the candlestick the Church was removed the Church of Rome as Paul forewarned for unbelief 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 Beast Antichrist even as Israel and Judah of old for their like syns were delivered into the hands of the Assyrians and Babylonians By which I shew that as the Christians that fell to Mahometisme ceased to be Gods true Churches so they likewise that fell to Antichristianisme He could not deny the first nor disprove the latter for Paul sayth of the Antichristians God shal send them strong delusion that they should beleeve a lie that they all might be damned c. â— Thess. 2. 11. 12. For the Ismaelites and Edomites they were Abrahams naturall seed so can no man prove the Church of Rome at this day or any one in it to be the naturall seed of the Christians of Rome in Pauls time The Ismaelites and Edomites were fallen from Abrahams faith the Church of Rome at this day is much more fallen from the Apostles faith taught to the church of Rome by him Whosoever will bring them both to the triall it will soon appeare but this triall mine opposite every where shunneth Melchisedek was king of Ierusalem in Abrahams time Gen. 14. and then none doubteth but there was a true church Adonisedek was king of Ierusalem in Iosuahs time Ios. 10. both kings both of the same citie by name the one King of justice the other Lord of justice as pretending to be the successor of Melchisedek and not more departed from his faith then the Pope is from Pauls Obj. Mr. Junius knew that there dwel Jewes in Rome who are not of the Church and that the natural posterity of the Saints may become Jewes Turkes Pagans and sayth the church may at length cease to be a church when God ceaseth to call it back and takes away the evidence of their holy mariage that is the holy Scripture out of the hand of the adulteresse Answ. So Mr. Iunius knew that there dwelt Gentiles in Israel who were not of the Church Deut. 14. 2â— But it is well that neither dwelling in the place nor being of
true change as in Phil. 3. 21. he sayth Christ shal transfigure our vile body that it may be conformed to his glorious body yet in the former place he useth the word but for a counterfeyt change And that the people which worship Antichrist as God are called the Temple of God for name shew and pretence I have before manifested Obj. He doth abuse the scripture c. as if Pauls words were not plaine to such as will understand that Antichrist exalteth himself above all that is called god so that he as God sitteth in the Temple of God and therfore is not the true God but the man of syn c. Answ. Some may think by Pauls words that Antichrist should openly profess himself to be God and above all Gods yet the Pope who is the head of Antichrist professeth himself to be the servant of the servants of God to be but the minister of Christ and Paul teacheth the same when he calleth his working the mystery or hidden secret of iniquity 2 Thes. 2. 7. Even so some may think by the Temple of God is meant the true church of God the people that in Christ are builded-togither for an habitation of God through the Spirit and that Christ dwelleth in their harts by â—aith Eph. 2. 21. 22. 3. 17 yet the Papists who are Antichristians doe beleeve that man of syn that exalteth himself above all that is called God to be a most holy man and Christian bishop they are of his saith worship and religion trusting in his pardons for remission of their synns c and therfore are no better Christians then he but children of perdition with him and are by Paul in the very same place counted among them that perish because they received not the love of the truth that they might be saved therfore God hath sent them strong delusion that they should beleeve a lye that they all might be damned who beleeve not the trueth but have pleasure in unrighteousnes 2 Thes 2. 10. 11. 12. Who now except they be blinded with affection can think that Paul calleth such people the Temple of God otherweise then in respect of their profession of Christianitie and boasting that they are the onely good Christians when they are in deed the sworne servants of Antichrist and synagogue of Satan as Rev. 3. 9. Object Difference is to be put between the man of syn that sitteth between the temple wherin he sitteth he sitteth as God yet the temple wherin he sitteth is the Temple of God Answ. There is in deed such a difference as is between the pastor and the flock understanding by the Temple of God the church of Rome at this day such a difference as is between the seducer and the seduced both adjudged to destruction 2 Thes. 2. 10. 11. 12. Rev. 14. 9. 10. 11. Other differences if men feigne that the pastors or hierarchie are the man of syn sonns of perdition and the idolatrous people which be of one faith and religion with them are men of God and in his covenant of grace it is farr from the trueth Object See the like in the cases that fell out at Jerusalem and the Temple there when Baals idol of indignation was set at the entrie of the house of God Ezek. 8. 3. 5. and when Antiochus Epiphanes and his officers profaned the sanctuarie and citie of Jerusalem and set the image of Iupiter Olympius in the Temple and seat of God Dan. 11. 31. 36. who would not now put difference between the idols and persons aforesayd on the one hand and between the Temple and citie of God wherin they were set and which they polluted on the other Answ. The examples are farr unlike first Rome is not Ierusalem but Babylon Rev. 17. Secondly the Temple and holy things in Ierusalem being made of senseless stones and matter they could not be polluted with syn in themselves as the living stones of Christs house the people now may soon be and turned into a synagogue of Satan as the christian churches in the Apostles dayes are now long since turned to be Turks and Papists Doth not the Law plainly teach us this for in the yerely cleansing of the Sanctuarie it was because of the uncleannesses of the sonns of Jsrael and because of their trespasses in all their synns Levit. 16. 16. and for no uncleannes or syn in it self Thirdly the example of Antiochus is fit but wrong applied for he speaketh onely of Antiochus and his officers wheras both he his officers and his people the common souldjers were they that defiled the sanctuarie of God as it is sayd in the storie Antiochus went up against Jsrael Jerusalem with a great multitude and entred proudly into the Sanctuary c. 1 Maccab. 1. 20. 21. So in applying this he would have the Pope and his officers the hierarchie to be the man of syn as Antiochus and his officers the multitude of papists at Rome he wil not have to be as in deed they should be counted answerable to Antiochus soldjers but they must be the Temple of God answerable to the Temple of Ierusalem a most unjust resemblance For the Temple then was a mere patient and suffred that abuse at Antiochus hands so the thing answerable hereto should be if he would have made a fit comparison the Christians Gods true Temple which suffer for the truthes sake at the Antichristians hands such as are opposed to the worshipers of the beast and those that receive his mark of whom it is written Here is the patience of the saincts here are they that keep the coÌ„mandements of God and the faith of Jesus Revel 14. 9. 12. and againe I saw the soules of them that were beheaded for the witness of Jesus and for the word of God and which had not worshiped the beast nor his image c Rev. 20. 4. And such I never doubted but they were the true Temple of God but I deny that the church of Rome at this day is such a people or such a Temple they are the marked soldjers of Antiochus the Pope and honour him as God in the temple of God their pretended christian church with high impietie Or at least they are like the Apostate Iewes which turned to Antiochus religion and became heathens with worse impietie 1 Maccab. 1. 13. 14. 15. 43. 52. Of this sort is his next allegation where to make his reader merry he likeneth me to the old man of Athens which would compell the Iewes to call their Temple by the name of Iupiter Olympius because Iupiters image was set up in it 2 Mac. 6. 1. 2 so I would have the church of Rome called Antichrists church c. I answer if the church the people of Rome were now mere patients amongst whom Antichrist cometh in by violence they not consenting unto him any more then Gods temple did to Iupiters image it should be foolishnes in me to call it Antichrists church Or to put the
can be transformed as the ministers of righteousnes 2 Cor. 11. 14. 15. is it such a marvel that he should transforme his temple and church into the Temple of God and church of Christ and yet as he is a Divil stil notwithstanding his transformation so his Temple coÌ„tinueth stil the Temple of the Divil and church of Antichrist how ever they are disguised with other names and habits And to help a litle to the discerning of both these opposite mysteries of pietie and impietie wee are to know that Christs Kingdome beginneth in the kingdome of Satan and is perfected in the Kingdome of God and Antichrists kingdome beginneth in the kingdome of God and is perfected in the kingdome of Satan For the god of this world having blinded the eyes of infidels who are dead in synns and walk according to the prince of the power of the aier Christ by his Ministers sent into the world and by his word of trueth the gospel causeth light to arise unto them openeth their eyes and turneth them from darknes to light and from the power of Satan vnto God that they may receive forgivenes of synns and inheritance among them which are sanctified by faith that is in him and thus God delivereth them from the power of darknes and translateth them into the kingdome of his beloved son Then cometh Satan by Antichrists which are his ministers privily crept into the church and by the word of lying which is Antichrists gospel he darkneth the mindes of them that have not received the love of the trueth and turneth them back againe from God and by damnable heresies privily brought in draweth them even to deny the Lord that bought them and so bring upon themselves swift destruction Then doe they goe out from the church blaspheme the way of trueth and togither with the Beast doe warr against Christ whom yet in name and pretense they would seem to honour and serve so accomplishing the mysterie of their iniquitie unto assured damnation if they turne not againe unto God This thing not being observed how Christ beginneth in the world and draweth men out of it into his church and Antichrist beginneth in the church draweth men out of it into the world againe as the Dragons taile draweth the starrs of heaven â—â—fteth them to the earth Rev. 12. 4. mine opposite thought it absurditie and contradiction in me for writing thus When th Apostle therfore telleth us that Antichrist sitteth as God in the Temple of God it is to be vnderstood first of their invading and destroying of Gods church and people as the heathens of old dealt with Jerusalem and dwellers therin secondly of their owne vayne ostentation whiles they will have it called the Christian catholik church and th Pope the head of the same Vpon this he thus inveigheth What have we here Doth himself now by the Temple of God vnderstand Gods church and people yea such as was answerable to Ierusalem and the dwellers therin of old why then hath he so eagerly oppugned us hereabout c. Answ. I oppugne the present church of Rome which Antichrist destroyeth not but buildeth and adorneth as an alluring harlot the Christian church which was in Rome of old that hath he invaded and destroyed long since for they then were Saints such as he hateth these now are worshipers of him and of idols Divils and are an habitation of Divils So there is as much difference between the church of Rome now and the church then as between the Bishop of Rome now the Bishops then they were Christs ministers this now is Antichrist as mine opposite himself confesseth And what cause hath he to insult as if he had got the victorie Let wise men judge But he proceedeth Obj. Where can he shew in the scriptures that sitting is put for invading or destroying c. Otherwhere stil he teatheth that by sitting is meant abiding continuing dwelling c. What if I cannot prove that sitting is put for invading or destroying if I prove my assertion by other words of the text shall it not suffice The words Eiston Naon into the Temple may imply by a figure his invading and the person that invadeth being an enemy a theef a wolf implyeth his destroying for our Saviour sayth The theef cometh not but for to steale and to kill and to destroy 1 Joh. 10. 10. The scripture often wanteth words easy to be understood so here Paul sayth of Antichrist that he having entred into the Temple of God sitteth as God And if they regard not my exposition they shall have his on whom they so much rely Mr. Iunius I mean who so explaineth it saying The testimonie of signe is this that Invading the temple of God he shal sit as God Jun. Animad vers in Bellarm. Controv. 3. l. 3. c. 14. not 18. But what if I confirme it by the word sitting which he thought so unlikely In Esai 14. 13. the Prophet upbraideth the king of Babylon thus Thou hast sayd in thine hart J wil ascend into heaven c. J wil sit also in the mount of the congregation in the sides of the North meaning mount Sion where Gods temple was But this is meant of Nebuchadnezars invading of Ierusalem to spoile the same as the historie sheweth 2 King 25. and in him Antichrists tyrannie against the church was lively figured As for sitting to mean continuing though it doth so often times yet not alwayes Christ sate upon the mount of Olives Mat. 24. 3. the disciples sate in the house Act. 2. 2. yet dwelt they not or continued long there And when the Babylonian invaded mount Sion to sit there he continued not there but having spoiled the citie burned the Temple and captived the people he returned into Babylon 2 King 25. so Antichrist spoiling Christian churches returneth to his whore of Babylon his proper habitation which he wickedly boasteth to be the Sion Temple and church of God Wheras mine opposite expounded the Temple of God to be the church and shewed not whether he meant a church particular or general and catholik I sayd for a particular church it wil not agree with the prophesies of Antichrist whose citie or church is so great as peoples kinreds tongues nations doe dwell in the streets therof Rev. 11. 8. 9. He gainsayeth me thus First Still he calls that Antichrists church which th' Apostle calleth the Temple of God Answ. It is his own interpretation that the Temple meaneth the church and that he that sitteth in it is Antichrist and sitting he wil have to be continuing and why may not I call that church wherin Antichrist sitteth continually as God Antichrists church yea though it were indeed Gods church as he supposeth Seing the citie wherin Christ did but dwell was called his owne citie Mat. 9. 1. And that which God sayth in my house and in my kingdom 1 Chron.
17. 14. an other Prophet relateth it thine house and thy kingdome speaking to David the governour 2 Sam. 7. 16. Or to shew a fitter similitude as the holy Ghost calleth the Moabites the people of Chemosh Numb â—1 29. because they worshiped Chemosh for their God so the church of Rome which worshipeth Antichrist is fitly called Antichrists church Object How will he prove that the Beasts citie Rev 11. 8. is the temple of God 2 Thes. 24. Ans. It is himself that expoundeth the Templ to be the church and in special the Lateran church in Rome where the Pope is parish priest I shew by Rev. 11. 8. that the Popes parish is a larger citie or church then eyther that Lateran parish or Rome it self even over many nations and so can not be a particular church such as Christ instituted but a new catholik church which the Pope hath devised and would have it accounted the Temple and church of God Here mine opposite laboureth to finde a difference between the Beasts citie and his church but all in vaine For thus he reasoneth 1. This citie in Rev. 11. 8. is spiritually called Sodom and Egypt where also our Lord was crucified But the church is here called the Temple of God or the Court without the Temple or the holy Citie Answ. First then he granteth that the same church may be called both a temple a citie so the diverse name helpeth him nothing Secondly it is true that Antichrists church is called Sodom and Egypt which was an whole countrie let men now judge how fitly mine opposite hath confined Antichrists church within the Laterane parish a corner in Rome Shall we rather beleeve him or the Holy Ghost Thirdly that is called the Holy citie Rev. 11. 2. which the Gentiles the church of Antichrist tread under foot as destroyed and wast wheras the church of Antichrist is a great citie called Babylon sumptuously builded garnished and by him mainteyned Rev. 17. and that is the church of Rome at this day as all know and of the present church of Rome is now our controversie Obj. 2. This great citie is that where our Lord was crucified Rev. 11. 8. Now all know that he was crucified in and vnder the jurisdiction of the citie not of the church of Rome For he was condemned by Pontius Pilate c. Answ. The thing he aimeth at is that the citie mentioned in Rev 11. 8. is a civil politie as when Rome killed Christ and not an ecclesiastical politie or church But he laboureth in the winde for the citie is such as is the Beast or kingdome the Beast is a spiritual politie most synful for it commeth out of the bottomles pit Rev. 11. 7. that is from the Divil wheras all Civil polities are from God though they be heathens Rom. 13. 1. 2. Secondly he should have knowen that the same Citie which was a civil politie in Christs time killed him is now subordinate to an ecclesiastical politie church or Papacie and stil crucifieth Christ in his members Obj. 3. This citie is that which was the Dragons throne and by him given to the Beast Revel 13. 2. But this was the citie not the church of Rome Neyther J think wil these men themselves say that the church was the Dragons throne or was by the Dragon given to the beast Answ. The citie or politie which the Dragon gave to the Beast was civil but is now subjected to or become ecclesiastical for the citie of Rome is now by profession Christen which of old was heathen and by professed Christians namely the Pope his church are those witnesses of God killed Rev. 11. 7. 8. so their corpses lye unburied in the streets of the beasts citie that is of Antichrists church or politie which reacheth over many nations Obj. 4. This citie also is the throne of the Beast and Babylon the great citie spoken of Rev. 16. 10. 19. 17. 18. chapt which is to be understood of the citie of Rome and dominion therof Answ. It is granted that this citie is Babylon and Rome and the dominion therof but it is a spiritual politie or church for who hath dominion now of Rome but the Pope or Bishop there the pretended vicar of Christ and who but he hath killed those Martyrs within his Diocese or Bishoprick which reacheth over many kingdoms Obj. 5. This citie is the woman that sitteth on seven-mountains Reve. 17. 9. 18. And the citie not the church of Rome is built on 7. mountaines Answ. Yes the same heathen citie which was first set on seven hills is now a pretended Christian citie sitting still on her 7 hills and being a Christian in name hath killed Christ in his members by her Popes power ecclesiastical who hath his seat in her but his Dragons pawes reach into farr countries This citie the woman on 7. hills is shee that hath made the inhabiters of the earth drunk with the wine of her â—ornication Rev. 17. 1. 2. c. and who but the church of Rome hath doen this Obj. 6. This citie hath 7. kings or kindes of government c. by Kings Consuls Dictators Decemvirs Tribunes ceased before Johns time Emperours when Iohn lived and Popes not then come But how should this be found in the church of Rome which was not before Johns tyme and therfore could not have 5. Kings or kindes of government then fallen Answ. Ill doe they thrive that kick against the pricks Here himself confesseth the Popes goverment to be one of the seven now the Popes goverment or papacie is an ecclesiastical monarchie by it were the witnesses of Christ slayn as before I shewed As for seven goverments to be found in the church of Rome that is in the papacie is absurd for it is to seek 7. kindes of goverment in one But six are gone and the seventh remayneth by the Pope That citie or politie which once was heathen now Christian in name Antichristian in deed which the Pope menageth is the malignant church that killeth Gods witnesses amongst peoples kinreds tongues and nations Rev. 11. 8. 9. Therfore it can not be restreyned to one particular congregation Obj. 7. This citie is that which reigned over the kings of the earth in Johns time Rev. 17. 8. And that not the church but the citie of Rome so reigned when John wrote all doe acknowledge Answ. But that the citie the church of Rome now reigneth by the Pope the head of that church all doe acknowledge And the killing of those witnesses Rev. 11. was not in Iohns time but after when the citie or politie of Rome was become Christian in name and title To say it was not so in Iohns time therfore it is not so now is dallying rather then sound reasoning Obj. 8. Finally the Lord himself putteth difference between this citie Babylon and his people therin Rev. 18. 4. as of old in Babylon of Chaldeâ— Ier. 50. c. Answ. This is true but what can he inferr
set among his people wheras in his understanding the Temple of God wherin Antichrist sitteth is the people 2. That Temple was not infected with syn but the syn rested in the persons that worshiped in it or came into it as I shewed before from Levit. 16. 16. Wheras the church of Rome is so infected with Antichrists syn as mine opposite confesseth it to be in most synfull and deep apostasie and so to be a notorious harlot and idolatress which all the people of God ought to forsake 3. That temple merely suffred that misusage at the hands of synners Iewes and Gentiles even as Christ the true Temple in his humanitie true Christians his members have suffred at the hands of the Romans of old heathens and now Antichristians But to make that temple a type of this malignant church which togither with her head the Pope persecuteth Christ and his saincts and worshipeth creatures idols and Divils is altogither amyss For so we might conclude thus As the Temple of God though it were defiled with the apostasie idolatrie of the Iewes and of the Gentiles with how great abomination soever yet continued Gods holy Temple still and could not by any impietie become the Temple of Antichrist or of Satan so the church of Rome though it should be defiled with apostasie idolatrie prophanenesse atheisme eyther of Antichrist or of Iewes Turks or Pagans if it should beleeve and receive the religion of Maomet or of Iulian the Apostata yet should it continue the true church and people of God and under his covenant of grace Behold what favour the church of Rome hath found above all churches under heaven that if she receive Iudaisme or Paganisme if she worship the Beast the Dragon or Divil himself by open profession yet the abideth the church of God for if Antiochus who set up Iupiter Olympius image in the Temple had set up also the professed worship of the Divil yet the Temple should have been Gods holy temple notwithstanding and so by proportion the church of Rome must be if this comparison of mine opposites be true By such doctrine the whole gospel of Christ is overthrowne For faith and sanctimonie of life are the summe of all the gospell and both of them are destroyed For though Rome be apostate and departed from the faith as Paul foretold 1 Tim. 4. 1. though she beleeve in a wafer cake and worship it for her God and maker though she beleeve to have forgivenes of synns by the abominable massing sacrifice of her priests by the pardons and indulgences of her popes and to merit salvation in heaven by wicked works which she doeth being taught by the Man of syn though she have many thousands of new Gods and new Christs even so many as there be Angels and saincts in heaven and moe too though she be as filthy in life as Sodom as idolatrous malignant against Gods people as were Egypt and Babylon unto which the holy Ghost hath compared her Rev 11. 8. 14. 8. yet so long as she wil say to Christ but as the Divil sayd Thou art Christ the son of God Luke 4. 41. that is so long as she reteyneth the profession of Christianitie she is the Temple of God the church of Christ and under the covenant of salvation But he that justifieth the wicked is an abomination to the Lord Prov. 16. 15. and woe unto them that say concerning evil it is good Esa. 5. 20. Can not men put difference between Gods ordinances given unto a people the people themselves that injoy use or abuse those ordinances The Temple was an ordinance given unto Israel as were the altars and sacrifices therin so God gave unto all the world by Noe commandements for altars and sacrifices Gen. 8. 20. unto Abraham he commanded circumcision unto Christians baptisme the Supper of Christ c. All Gods ordinances continue in themselves holy till God doe abrogate them though men that abuse them fall to be most unholy and without God in the world So the sacrifices of sheep and Oxen were in themselves Gods holy ordinances howsoever abused by the Iewes in Ierusalem by the Israelites in Samaria and by the heathens in their severall lands so circumcision though profaned by the Sichemites Gen. 34. so baptisme and the Lords supper though turned by Antichrist into abominable idols remayned and doe remaine in themselves Gods holy ordinances though men have abused them to their damnation so the Sun moon and starrs continued Gods good creatures though men made idols of them to themselves To reason therfore from the creatures and ordinances unto men which abuse them and to gather because the creature or ordinance abideth good in it self therfore the person that abuseth it abideth good also or to wrest a type as mine opposite doeth from a creature or ordinance of old to a most synfull people now and make them alike holy is an high abuse of Gods ordinances and a taking of his name in vaine Of the Temple in Rev. 11. MIne opposite proceedeth to speak of the Temple and court in Rev. 11. 1. 2. and to apply it to his present cause That which he first speaketh of the word Temple diversly used and meaning not onely the house but the Court yard or Courts I graunt unto him How to apply it he sheweth himself uncertaine whether more generally to the Christian church or more specially to the church of Rome Yet every way sayth he it wil folow that the state of the sayd church of Rome and Christians is to be esteemed according to the estate of the Temple at Ierusalem and particularly with reference to the court and holy citie given to the gentiles and therfore is to be accounted the church and citie of God as the other were his court and citie though polluted c. This I deny the church or people of Rome at this day is not answerable to the Temple or court or city of Ierusalem in holynes but to the gentiles in profanenes And I have before manifested his great abuse of that proportion from the Temple polluted yet continuing the Lords and holy in it self to the people apostate and fallen from the Lord from his faith and worship to the faith and worship of Antichrist In sted of proofs he offreth things to be considered The first wherof I leave as not perteyning to our controversie though it may seem not agreable that the most holy place should be omitted as figuring heaven seeing in the 19. verse when the Temple was opened the Ark of Gods testament was seen in it and the Ark was set in the most holy place 2 Chron. 5. 7. It is true that that place figured heaven Heb. 9. 24. but it might also figure other things on earth as the Temple it self figured both Christ and the Church as we have formerly heard His second consideration is whether by the temple of God here may not be understood the holy place and figuratively
King and captaines 2. King 25. And he should so have applyed these Gentiles that tread down Gods holy ordinances touching his church and worship to the papists the Popes marked soldjers that have the number of his name and not to the Bishops and Preists onely For in the beasts armie there are not onely Kings and captaines which fight against Christ and Christians but all sorts of men both free and bond both smal and great which shal be slayn with the sword of Christ which proceedeth out of his mouth and all the fowles shal be fylled with their fleshes Rev. 19. 17. 18. 21. So not the popish hierarchie alone but all other of their idolatrous religion are the Gentiles in Rev. 11. whom the holy Ghost measureth not amongst his people but casteth out as profane treaders down of his holy things though mine opposite measureth them as Gods true church and in his covenant yet counteth their pastors which are as faithfull and holy as they to be wicked Gentiles So the Beast which killeth Gods witnesses Rev. 11. 7. he expoundeth the Antichristian hierarchie Locusts which are but the heads hornes and cheif members of the Beast For as in Dan. 7. the Lion is the kingdom of Babel both princes and subjects and the Beare the kingdom of the Persians and so all the rest as is there expounded in v. 23. the fourth Beast shal be the fourth kingdom upon earth and the ten hornes out of that Beast or kingdom are sayd to be ten kings v. 24. so the Beast in Rev. 13. is meant of a whole kingdom and not of governours onely And the scripture plainly ynough clâ—areth this saying And they of the people and kinreds and tongues nations shal see their dead bodies c and shal not suffer their dead bodies to be put in graves and they that dwel upon the earth shal rejoyce over them and make merry c. Rev. 11. 9. 10. So not the hierarchie onely but popish multitudes also doe belong to this beast and kingdome that murdereth the witnesses of Christ. And here note how mine Opposite himself is driven to confesse that the Church of God and the Beast doe in deed differ much the one from the other but the Church of Rome both hierarchie and people are the Beast as before is prooved therfore the Church of God and the church of Rome doe in deed differ much the one from other and mine adversarie granteth that which overthroweth his own plea. This wil yet further appeare by this that foloweth Whiles the holy citie lieth ruinous troden under foot by the Antichristian Gentiles which keep it from being reedified and measured so long a time 1260. yeres there is an other great citie which spiritually is called Sodom and Egypt where also our Lord was crucified Rev. 11. 8. even Babylon the great the mother of fornications and abominations of the earth Rev. 17. 5. which lyeth not ruinous but is stately built dekt and garnished glorifying her self and living diliciously which saith in her hâ—rt I sit 〈◊〉 Queene and aâ—no widow and shal see no sorow and this is the great Citie Rome which in th'Apostle Iohns time reigned over the kings of the earth Rev. 17. 18. but after that became a Christian citie or politie but soon forsook Christ and were Christians in name being in deed Gentiles and a Catholik church sitting and reigning over peoples and multitudes and nations and tongues Rev. 17. 1â— Which albeit myne opposite before laboured to make it differ from the Church of Rome yet I also before took away his reasons And here himself yeildeth so much as wil overthrow him For Note here sayth he that by the great Citie is meant not onely the citie it self c. for as one wel writeth the citie is not onely the Town or peece of ground conteyned within the compâ—sse of the walls therof togither with the Citizens and inhabitants having order and goverment c. but also the whole jurisdiction and goverment of the cite in all places perteyning therto So the streets of this citie reach farr even to all places under the jurisdiction therof and comprehend sundry peoples and kinreds and tongues and nations as here is sayd Wherupon it is fitly compared to the great citie Babylon c. Where yet observe further that the church of Rome being fallen into deep Apostasie and having the man of syn sitting therin as God who hath the citie for his throne the things that are spoken of this citie are also applied to the apostatle estate of that church of Rome and the other churches that are under the jurisdiction of the prelacie of that Sea whersoever and of whatsoever people kinred tongue on nation they be Which application therof J doe also acknowledge as it is observed by and according to the word of God Rev. 11. 8. with Esai 1. 10. Ier. 23. 14. Ezek. 16. 2 -46 Rev. 14. 8. and 17. and 18. c. with Esai 21. 9. and 48. 20. Jer. 50. and 51. 1 -45 Ezek. 16. 2 -35 and c. 23. Ziaoh 2. 6. 7. Thus farr he yeildeth Wherupon it is evident to all that will see how this great citie the glorious church of Rome that killeth Gods witnesses in it is a farr different thing from the holy Citie which that church treadeth down and keepeth from being reedified as the Babylonians having ruinated Ierusalem kept it from being built againe during their reigne So then his comparing of Rev. 11. 8. with Esai 1. 10. and Ier. 23. 14. seemeth to be an unequal match by which he would make the church of Rome as truly Gods as Ierusalem and the Temple were Gods in Esaias time and Ieremies when wicked Iewes likened to Sodomites and Gomorrheans worshiped in them For 1. Ierusalem then was standing here it is tuined and lyeth unbuilt unmeasured cast out from all measuring by the reed of Gods word 2. Sodom and Babylon are never in scripture called the holy citie as Ierusalem is yet here he would have that which God nameth Sodom Egypt Babylon to be in deed Ierusalem 3. Neither Esaie nor Ieremy doe call the holy Citie Sodom or Gomorrha but the wicked people in that holy citie Which may fall out in the truest church on earth that there may as slagitious persons be in it as any in Sodom So in the church of Christ and his Apostles there was Iudas a Divil But Antichrists citie hath no other name then Sodom Egypt Babylon and Rome by whose power and politie Christ was crucified and this name is given it spiritually that is in spirit and trueth as being no way inferiour but beyond them rather in all impietie cloked with hypocrisie In deed Bellarmine pleading for the Pope contendeth against Hierom that Jerusalem might be called Sodom and citeth this very text Esai 1. 10. ye Princes of Sodom but Mr Iunius on whom mine opposite so much relyeth as wee shall see anone answereth
him It is false The Prophet calleth not the citie Jerusalem Sodom or Gomorrhe but the Princes and people figuratively princes of Sodom and people of Gomorrhe The comparison is made of men not of places Likeweise D. Whitakers answering Bellarmine to the same objection sayth Neyther doe wee ever read Jerusalem to be called Sodom or Egypt this agreeth much more truely vnto Rome c. J confess that there in Esa. 1. the people of the Iewes are for their vices compared to Sodom and Gomorrhe as also in Ezek. 16. but yet it was not called Sodom and Gomorrhe spiritually but figuratively wheras this citie is called Sodom and Egypt spiritually that is in a spiritual respect for spiritual lust luxurie blindnes all which are found in the popish church But mine opposite putting no difference between the holy citie Ierusalem ruined and the great citie Babylon Sodom Egypt gloriously edified compareth the phrase of treading the holy citie by the Gentiles Rev. 11. with treading the Lords courts by hypocritical Iewes Esai 1. and sayth it may signify besides a treading down or underfoot a frequent continual conversing in the outward visit le church with their bodies Which if it be granted yet this must be granted also that it is here cast out not to be measured as Gods true church which was not the case of Ierusalem and the Courts in Esaies time And as for the phrase it is such as may mean no frequent continual conversing at all but a violent suppressing of the building thereof For to omitt that he speaketh here of treading down the citie and in Esay of treading down the Courts the Gentiles treading down the earthly Ierusalem Luke 21. 24. meaneth not the frequenting of that place to worship God in Neyther doth the adversaries treading down of the Sanctuarie in Esai 63. 18. or of the Sanctuarie and host that is the temple and people of Ierusalem Dan. 8. 13. or the treading down of the Lords portion Jere. 12. 10. or of his vinyard Esa. 5. 5. signify a frequenting to doe good in appearance as did the Iewes in Esai 1. 11. 12. 13. who came with multitude of sacrifices to honour God and that place of his dwelling Finally as he dutst not deny but the Gentiles in Rev. 11. were also figured out by the heathens of old for he sayth not heathens alone as Antiochus c but synful rebellious Iewes so he should have observed that figures agree not in all things For if I would prove the Antichristians now to be professed heathens and no church because Antiochos and the Babylonians were professed heathens and no church in comparison with the Iewes he would deny the consequence even so his matching them with the true church of God in Iudea because the wicked of that church were figures of them is a very weak conclusion His exposition of making the Temple altar and worshipers to signify the invisible church of Gods elect and the Gentiles with the Court and holy Citie to be the visible church of hypocrites aagreeth neyther with this place nor with Esai 1. For no men can know much lesse measure the invisible church of Gods elect as Iohn here measured the Temple altar and worshipers this belongeth to God alone who knoweth who are his Neyther in Esai 1. were there two distinct churches or places in Ierusalem one wherein the faithful and elect worshiped and another wherin Sodomites and hypocrites trode the Lords courts Besides if so it were as he supposeth what manner of people doth he make the church of Rome which he pleadeth for a cōpany of Sodomites hypocrites cast out unmeasured of God of all good men And how thē are they Gods true church sealed with his covenāt of promise He sayth the daughter of Sion left as a cottage in a vinyard c. Esai 1. 8. was the faithful church of the sealed and elect Who ever heard of such an exposition of those words The daughter of Sion usually signifieth the Common wealth or church of the Iewes as the daughter of Babel Psal. 137. 8. vvas the Common vvealth of Babylon And as Esaie here complaineth of the calamities of the church of Iudea by former warrs for their synns v. 5. 6. 7. 8. 9. so where the Babylonians afterward utterly wasted it Ieremie lamenteth how from the daughter of Sion all her bewty was departed the Lord had covered her with a clowd in his anger c. purposed to destroy her wall her elders sate on the ground her breach was like the sea none could heale her her prophets had not discovered her iniquitie to turne away her captivitie c. all which doe concerne the generall state overthrown by the Babylonian not the state of the faithful and elect onely He setteth down from my former writing against Mr Smyth my judgement touching this scripture Rev. 11. when I wrote as he sayth for the trueth He traduceth me now as a quite other man but how justly the reader may see by the very wordes of mine which he hath set downe For there I sayd the cōmandement to measure the Temple altar and worshipers signified the restoring or repayring of Gods church and people after some destruction and desolation as the like visions shewed to Ezekiel Zacharie after the destruction of Solomons temple doe manifest c. There I applied the Gentiles in Rev. 11. to the Babylonians and other heathens Jer. 12. 7. 20. 4. Esa. 63. 18. Further I shewed but this he setteth not downe that M. S. enought have seen a figure of those Gentiles Rev. 11. set forth by the Psalmist O God the gentiles are come into thine inheritance c. where by Gentiles are not meant the Jsraelites but Babylonians or other heathen persecutors c. and that Antichrists church is called Babylon and Christs Jerusalem c. As M. Io. then well approved of my answer to M. S. so even now he sayth still I did soundly convince him And who then wil not see that M. I. even by his own graunt is likewise soundly convinced For as M. S. fetched the type of these Gentiles from the Israelites so doeth M I. fetch it from the Israelites in Esai 1. and contrary to that sound conviction wil not have it like the restoring of the Temple after the Babylonians had burnt it but like the afflictions of the Iewes whiles their Temple Courts and Citie stood undestroyed Esa. 1. So whether of us two be caried about of every wind and as reeds shaken hither and thither as he intwiteth me I leave it unto the prudent reader to judge As then so still I hold the holy Citie Rev. 11. to be meant of Ierusalem not of Babylon how mine opposite now hath expounded it we have seen As I did then so still I hold those Antichristian Gentiles Rev. 11. to be answerable to the Babylonians and other heathens Psal. 79. Jer.
church estate was dissolved their Temple and holy citie burned when Babylon and Bels temple in it flourished and was garnished with the holy vessels stollen out of Gods temple The Lord had swallowed up all the habitations of Jakob swallowed up Jsrael and all her pallaces destroyed his places of assemblie caused the solemne feasts and Sabbathes to be forgotten in Sion cast off his Altar abhorred his sanctuarie Mount Sion was desolate and the foxes walked upon it But was Babylon which thus abused Gods people and burned his Temple Gods church If not how should the Church of Rome which now is Babylon the mother of harlots and abominations of the earth which is drunken with the blood of the Saincts how should she be Gods church people or Temple 3. Had not that people also polluted the Temple of the Lord and fallen into notorious idolatrie c. for which they were given by the Lord into the hands of the Babylonians and were they not stil the Lords church and people c. Answ. They were some of them as before is shewed And so Christians having polluted Gods temple of Christianitie and fallen into idolatries and heresies were given over of the Lord some into the hands of the Turk as Israel into the hands of Assur some into the hands of the Pope as Iudah into Babel And such Israelites as embraced the religiō of the Assyrians Babylonians ceased to be Gods people actually til they repented others that resisted evil and kept the trueth as Daniel and his brethren were Gods holy people So all in Rome and Turkie that abide in the truth refusing their abominations are Gods holy people the rest that have received Maometisme and Antichristianisme are not Gods people actually albeit many of them are Gods elect and shal so be manifested when they come out from them But mine opposite changeth the state of the question turning it from Babylon it self to Israel Gods people in Babylon and so from the Church of Rome now Babylon to the faithful witnesses of Christ therin of whom none make doubt 4. Js there not difference to be put between the people of God in Babylon and Babylon it self c. Answ. Yes which whiles it is not held unto we are dallied with The controversie is about the church of Rome it self which is Babylon the reasons given are for Gods people open or secret in that Babylon Who seeth not the deceyt For God hath had his people in Rome not onely when it was Antichristian but when it was heathen and multitudes have been killed for Christ therin in both estates This justifieth not but condemneth Rome the murderer of the Saincts Obj. To make this matter yet more plaine observe Zach. 2. 6. 7. Ho ho come forth c. Deliver thyself ô Sion that dwellest with the daughter of Babylon This plainly sheweth that Sion is in Babylon not mount Sion it self c. but the people of God that perteyned to Sion among whom when God set his Temple he sayd withall I wil dwell in the midst of you shewing that the Temple was a token of his presence among them a band of the holy and mutual conjunction that was between God and them whether they were bound to come for to worship God and to bring their sacrifices Answ. In deed this maketh the matter more plaine For 1. here he grāteth the Temple to have been a token of Gods presence among his people but when so I applied it in expounding 2. Thes. 2. he resisted me and would have it there to be the people the church 2. This temple the token of Gods presence and band of his communion with his people God had forsaken For his people synning in it by their idols Ezek. 8. God in wrath sent destroyers upon them Ezek. 9 But before destruction he marked his people on the forehead that cried out for all the abominations Which being doen he slayed to destruction all others not marked both old and yong and began at his sanctuarie Then scattred he coales of fyre over the citie removed his glorie the signe of his presence out of his Temple and from the middest of the citie to signifie his departure from amongst them Then came the king of Babylon Gods servant to execute his wrath and performed the vision in burning both Temple and citie and carying the people thence into Babylon So Moses prophesie was fulfylled Levit. 26. 31. 36. Then both such godly ones as had not been polluted with the abominations in Ierusalem and had been marked of God for his such synners also as by their afflictions were brought to repentance and confessed their iniquitie and the iniquitie of their fathers and had their uncircumcised harts humbled and turned unto him with all their hart and with all their soule he mercifully respected them remembred his covenant towards them The rest perished in their synns being given over in just judgment whiles they were in that dispersion to serve other goods wood and stone though yet by his prophets God warned them not to doe it Ier. 10. So the Lord set the signe of his gracious presence in the Christian church Rev. 4. but they soon defiled it by their idolatries heresies for which they were chastised Rev. 6. Wherfore God in justice ready to bring further plagues marketh and sealeth on the foreheads such as were his Rev. 7. then his judgments came forth in greater measure Rev. 8. by a beast or kingdom whose chief seat should be in Babylon that is Rome he suffered the Saincts to be overcome and gave him power over all kinreds and tongues and nations that such as had not their names written in the book of life should worship him and be damned for ever In which Babylon or Popish church the Lord hath notwithstanding his open witnesses that withstand their abominations unto the death and many moe of his elect whom he calleth out in his time from that whorish church and these are the people of God that perteyn to mount Sion and wil no more justifie the state of the church of Rome at this day then Gods lost sheep of Israel justified Babylon of old Obj. Note here 1. That the people of God pollute his temple become apostates and idolaters and are captived in Babylon Answ. But note withall that they have their temple of God and holy citie consumed with fyre and are caried out of their holy land into an other synfull nation as before is shewed 2. That thus now Sion is in Babylon and consequently the Temple of God so to speak the people of G. the church of G. is in Babylon Ans. So to speak But the speech is unproper and God no where speaketh so The visible Temple was burnt and they had none with them in Babylon but Bels temple none of the Lords The lost sheep the people of God perteyning to mount
Sion as whileere he sayd were in Babylon And for his figurative applying of the Temple here to the people or church it is amyss it should be applyed to God himself For so the Lord sayth by the Prophet though I have scattred them among the countries yet wil J be to them as a little Sanctuarie in the countries where they shal come Ezek. 11. 16. So the Lord not the people was the Sanctuarie or temple in Babylon 3. Stil they are acknowledged of God to be Sion his people c though in Babylon Answ. So I alwayes and stil acknowledge God to have his people in Babylon the church of Rome But it should be proved if it were possible that Babylon is Sion or the church of Rome to be the church of God 4. The Lord calleth them from thence by diverse prophets c. 5. Being so called they did not all come togither at once c. Answ. These things are true and so for the Lords calling of his people out of Babylon now But it is not yet concluded not ever wil be soundly that the Babylonians are Gods people except the elect which belong to mount Sion though-actually in Babylon Obj. There wil be of Gods people yet called from thence even then when this Babylon the citie of Rome shal be burnt with fyre and cast down never to rise any more Rev. 18. 4. 8. c. Answ. This conclusion is partly true and partly implieth error It is true that there shal be of Gods people called out of Babylon til she be utterly cast down But the errour implied is that he maketh Babylon the citie not the church of Rome and seemeth also to restreyn it to the citie properly and to the burning of the material citie and houses therof Wheras this Babylon is the great Whore who though her cheif â—ear is in Rome yet her ecclestaâ—â—ical jurisdiction reacheth over peoples and kinreds and tongues and nations And when the tenth part of that citie fell it is not meant of the tenth part of the houses in Rome but of people in that catholik church And when God calleth his people out of Babylon it is not meant out of Rome onely or Italic but Spaine also and all other places where Poperie reigneth Neyther is it meant in regard of civil politie as if the subjects in Italie Spaine and other lands might not remaine in those comon wealthes still but they are called out from the heresies idolatries and extravagant jurisdiction of the Romish church So the civil bondage of the Iewes in the old Babylon typed the spiritual bondage of Gods people in this new Babylon the church of Rome and out of it are men called not out of the civil state or material place For who will deny but Christian churches may dwel in Spaine Italie yea and Rome it self if the magistrates wil suffer them and yet not disobey this precept Come out of her my people It is a doctrine of grace and necessarie unto salvation to come out of the church estate of this Romish Babylon but to understand it of the CoÌ„mon wealths estate and to call men out of it were a doctrine of rebellion contrarie to Rom. 13. 1. 1. Pet. 2. 13. 14. Wheras I concluded Gods covenant of grace is not therefore with her at all for she is appointed to damnation 2 Thes. 2. 8. 12. Rev. 18. 8. 21. but the elect that obey Gods voice calling them out of her them hee will receive into covenant he will be a father unto them and they shal be his sonns daughters as he hath promised 2. Cor. 6. 17. 18. He replyeth As if they were not already under the covenant of God being his people or as if they could be the Lords people and yet not be under his covenant The Jewes knew better when they were in Babylon and therevpon prayed as in Esai 63. 17. 18. 19. 64. 7. 8. 9. Returne to the tribes of thine inheritance c we are thine c. O Lord thou art our father c. Answ. The people of God in Rome being his elect are under his covenant in regard of his electioÌ„ which was before the world began but until they be called come out they appear not unto men to be under the visible covenant of Gods church whereof Paul speaketh in the place alleaged 2 Cor. 6. That the godly Iewes in Babylon figured Gods elect I before shewed from Rom. 11. 4. 5. 7. and mine opposite gainsayeth it not That God calleth the elect his people even before they know or obey his voice was shewed him also heretofore when God sayd to Paul of heathenish Corinth J have much people in this citie Act. 18. 10. yet Paul knew not who they were till after they beleeved by his preaching So Christ sayd Other sheep J have which are not of this fold Ioh. 10. 16. speaking of the elect gentiles whiles yet they were not sheep actually before men but wild beasts of the wood His comparison from Esai 63. if it be referred to the Martyrs which the church of Rome hath imprisoned killed banished for the trueth is fit and I acknowledge them visibly under Gods covenant But referred to them that are one with the church of Rome in her faith and religion it is very unfitt For those people of God in Babylon were in civil bondage but in freedome of spirit and not servants to syn such were Daniel Ananias and other saints But these of the Romish church religion are in spiritual bondage to Antichrist and so partakers of his synns and in state of death by mans judgement till they obey their calling and come forth though God knoweth them before to be his people by election of grace By this which hath been sayd the wise may discerne what weight there is in Rev. 18. to prove Babylon the present church of Rome to be the church of God because out of her God calleth his people And let all men take notice of the mayn ground of his errour that he would have Babylon now to be the civil state or material citie when in deed it is the ecclesiastical or church For God calleth not peoples out of their civil states it is a doctrine of rebellion so to interpret it and contrary to Rom. 13 but from their synfull ecclesiastical estate All civil states though governed by Popish yea or heathenish magistrates are sanctified to Gods people Act. 25. 10. 11. Rom. 13. 1. 2. c. 1 Pet. 2. 13. 14. 17. they may lawfully continew under them have the use and benefit of them they are all of God and none of them from the bottomless pit or of the Divil as is the Beast the Empire of Antichrist Rev. 17. 8. from which God calleth all his people Of comparing the church of Rome with Israel MIne opposite laboured to strengthen his former reason froÌ„ Rev. 18. by saying And so Jsrael is often called the Lords people in the
of 40. yeeres in the wildernes were uncircumcised till Iosuahs reigne Jos. 5. 2. 6. yet with them in that estate Moses renewed the covenant to bee the Lords people and that hee would bee their God as he had sworn to their fathers Deut. 29. 10. 13. And whereas mine opposite boldly affirmeth that all the writers in the world prove no such matter viz. touching Gods ordinances given to the heathens the sonns of Noe for signes of salvation it will appeare otherweise even by the greatest enemies of the heatheÌ„s the Iewes themselves Who though they gloried in circumcision and the Lawes given by Moses yet thus they write Jt is lawful for an heathen to offer burnt offrings unto God in every place and he himselfe may offer in an high place which he hath builded But it is not lawful for an Jsraelite to help him c. for behold we are forbidden to offer without the Sanctuarie Levit. 17. And it is lawful to teach them and to learn them how they should offer to the name of the blessed God Maimony in Misn. treat of Offring sacrifices chap. 19. s. 16. Thus by the Hebrewes testimony the Gentiles might lawfully use sacrificing in their own lands on their altars c. and the Iewes might instruct them to doe it aright though they themselves might not doe it with them being restreyned of God And as for the state of grace and salvation with God they also say Whosoever receiveth the seven commandements given to the sonns of Noe of which I have spoken elsewhere and whereof circumcision was none and doth them he is of the saincts of the nations of the world and he hath a portion in the world to come that is in eternall life if he receive them and doe them because the holy blessed God hath commanded them c. Maimony in Misn. treat of Kings chapt 8. s. 11. Thus mine opposite needed not to have made it so strange what I wrote of the state of the Gentiles nor have called it an idle flourish had he duly weighed their estate as Gods word and humane writers bear witnes of it But this indeed is admirable sayth he that he should account the heathens superstitions to bee Gods ordinances and yet esteem the circumcision and other ordinances of God had in Israel to be lying and deceitful signes c. Besides in all his bead-roule of Writers there is no mention at all of circumcision whereabout our question is c. Answ. 1. I called both the one and the other the ordinances of God in respect of their divine institution The other nations that fell from God and the Israelites that fell from God I count them all abusers of Gods ordinances which were not in their use of them true signes and seales of eternall life unto them but false and deceitfull Thus I match them alike without respect of persons as I am taught by the Apostle Rom. 2. 9. 10. 11. 12. The heathens superstitions if he mean things of their own devising I never esteemed Gods ordinances at all no nor Romes superstitions at this day 2 That circumcision is not in the bead-roule as he calleth it hee need not marvell seeing it was not commanded the heathens as before I have shewed It seemeth hee had a speciall fansie to circumcision above all other Gods ordinances otherwise why might not he think that it might be prophaned as much as any other There was no more holines in it then in the sacrifices And the Apostle sayth Jf thou be a breaker of the Law thy circumcision is made uncircumcision Rom. 2. 25. what then will it availe that Israel had circumcision when they broke the Law yea were without the true God and without Law 2. Chron. 15. 3. and sacrificed to Divils Deut. 32. 17. 2. Chron. 11. 15. Finally here he seeketh for circumcision where it was not to be found but within three leâ—es after in my book I instanced some among the nations circumcised even by his owne confession and there he hath passed it over without answer as if he had not seen it Such intreatie and worse I bear at his hand with patience Let me here adde the testimony of a learned man Mr. Calvin in his Sermon against idolatrie upon Psal. 16. 4. hath these words There are diverse which at this day use another starting hole for confessing that it is a detestable thing to mingle themselves with the idolatries of the Paynims they wil not that this extend it self to the superstitions of the papacie as though all the impieties of the Paynims had not been the corruptions of the true service of God From whence I pray you drew the Paynims all their ceremonies but from the holy Fathers The mischief was that they corrupted that which was wel instituted of God And yet al the abominations that were in the world had this goodly cloke of the name of God and of Religion but this made them not therefore justifiable neither might the faithful communicate with them Of Mr. Iunius iudgement for the church of Rome IN my brief answer to the things which mine opposite alleged from Mr. Iunius whose treatise they have printed the second time he taxeth me for omitting many clauses in that work But I then and still doe hold it ynough to take away the mayn grounds which being doen the other of lesser moment will be also found insufficient I shewed by the scriptures the Church of Rome now to bee an other and not that church which was in Pauls time therefore no just proportion to be between them In sted of disproving that which I shewed he after his manner asketh a question Whether J think these the Man of syn with his worshipers come in the place of the ancient true Church be the Temple of God the people of God under the covenant of God having the baptisme of God c. or whether there be no such there at all though corrupted and abused Answ. I have often told him and proved by Gods word that this present church of Rome is not Gods true Temple or people under his covenant having his baptisme but a false church arisen since vainly pretending the church covenant and baptisme of Christ. Seeing Gods word moveth them not let it be lawfull for me to oppose mans authority to mans D. Whitakers answering Bellarmine sayth This church succeedeth the Apostles indeed but as a den of theeves doth the house of God and as an harlot doth the faithful citie Jt reteineth the chests and coffers wherein of old the tresure was as Chrysostom elsewhere writeth but hath lost the treasure it selfe Jt is no more Bethel the house of God but Bethaven that is the house of vanitie or lies Yea Mr. Iunius himself hath thus well written of it The Church of Christ is sayd to fight against the Pseudo-christian or falsely called christian church over the which Antichrist ruleth Also when Bellarmine citeth Tertullian marveilously praising Rome Iunius
is Christs true Church because it is the Temple of God 2. Thess. 2. D. Whitakers giveth sundry answers the two first are these 1. Jt may be called the church wherein Antichrist sitteth because it was the true church of Christ before not because now it is c. So Esaias sayth the faithful citie was become an harlot Esa. 1. 21. where he calleth Jerusalem the faithful citie because it had been faithful before so we say the Temple of God is the seat of Antichrist that is that which of old was the Temple of God 2. The Church of Rome taketh to it selfe the name title of the true Church and in the opinion of our adversartes it is the true Church 〈◊〉 was a monstrous thing of old 〈◊〉 deny this neither was it denyed but of a very few who straight way when they were knowen were killed notwithstanding it was not the true Church but the whore of Babylon c. These answeres when I gave mine opposite could by no meanes endure at my hand The same author sayth a litle before Now let us see whether the Bishop of Rome hath departed from Christ and from the faith so that the church of Rome now reteyneth not the form of the Apostles doctrine Surely that is evident by all the heads of doctrine which are in controversie between us and them That Church succeedeth the Apostles in deed but so as a den of theeves doe the house of God and as an harlot doth the faithful citie c. And after But the Pope sayth Billarmine honoreth one true God the Father Son and holy Ghost J answer hee honoureth him not but blasphemeth him He doth I confess as Atheists are wont to do which wil not openly deny God but in hart and workes they deny him so the Pope figneth and preclaimeth that he honoureth the trinity but in deed he carâ—h not for him For he that honoureth not the Son honoureth not the Father of the holy Ghost but the Pope honoureth not the Son for he corrupteth his doctrine c. Againe touching that particular before handled whether by Babylon in Rev. 17. be meant the Citie or the Church of Rome Mr. Whitakers sayth Whereas the adversary affirmeth that it is not the Church of Rome whloâ—â— is called Babylon but the citie such as it was under the Emperours it is false For it is certain that Rome is by Iohn in the Revelation called Babylon because of that Church which should be at Rome For mention is made there of the false Prophet as also of the Whore which by her allurements should bewitch the whole world These things cannot be understood but of the Church and are necessarily to be referred unto Antichrist Mr. Brightman in his book of the Revelation expoundeth the Gentiles in Rev. 11. 2. to be the christiaÌ„s that are so in name only On Rev. 13. 8. he saith The holy Ghost doth cry openly that all they do wholly â—eopard and cast away their salvation that are subject to the Pope of Rome if so bee that they depart out of this life without repentance And again This Beast is worshipped of all Reprobates with whom while thou conspirest in thy worship who shal separate thee froÌ„ the state of reprobates He doth not therfore break off unity who departeth from the synagogue of Rome but he purchaseth unavoydable destruction to himselfe who cleaveth unto it without repentance These and the like things sayth Mr. Brightman one whose name mine opposite useth to grace his erroneous cause by Mr. Brovghtons testimony we have heard before Mr. Dudly Fenner in his Theologie writeth thus Antichrist is the head of the universal apostasie that should come 1. Ioh. 2. 18. Ioh. 4. 2. 2. Thess. 2. 4. 5. 6. Wherupon his church is by a Synechdoche called Antichrist 1. Ioh. 4. 3. 2. 18. as the true Church is called Christ 1. Cor. 12. 12. The Antichristian church compared to a Beast is the apostatical church but counterfeyting the vizar of the true which representeth the lively image of the Roman monarchie formerly doen away and of the goverment power amplitude seat therof amongst all peoples 2 Thes. 2. 4. 5. 6. 8. Revel 11. 7. 8. 13. 3. 11. 12. 18. Antichrist or the False prophet is the head of the Antichristian church the mediatour between it and the Dragon Rev. 16. 13. 13. 4. 11. 12. This Antichrist is an Opposer for to defend the foresayd departing away froÌ„ the truth of Christ 2 Thes. 2. 4. compared as touching the phrase with Dan. 8. 11. and an Exalter of himself first that he may lift up himself against all that is called God or that is worshiped that is against all powers and majesties both earthly heavenly 2. Thes. 2. 9. Dan. 8. 11. 36. Secondly that placing his seat in the church in name called Gods he may shew himself as God that is arrogate to himself the divine power and absolute dominion of Christ Esai 31. 1. 2. 2 Thes. 2. 4. Dan. 8. 25. Napier the Noble of Scotland expounding the Revelation sayth But as for the outward and visible face of the pretended church it must be rejected from God and no care measure nor account had by him therof because it must be given over to Antichristian and idolatrous people who shal subdue his holy church and spiritual Jerusalem and tread it under foot 1260. yeres Gods true church and spouse was chased away and remayned invisible and soliturie among certaine private persons predestinate elect of God But the rest of the people that lay dead in Antichristian errors arose not therfrom to imbrace the word of life ill c. But the rest J mean the whole outward visible church lay wholly as dead and corrupt with papistocal errours Of the Baptisme in the Church of Rome ALthough the former things against the Church of Rome be ynough to disprove her baptisme which is ordained of God onely for his Church and those in his covenant out of which Rome is gone yet because mine opposite urgeth some speciall reasons against mee for the same I will also briefly answer them About this poynt he hath nine reasons in his Christian plea pag. 27 ... 30. 1. The first which is against the repeating of Baptisme againe I grant him neither doe I hold it needfull or lawfull to repeate again the baptisme received in false churches 2. The second being for the same purpose I likewise grant As also that there is one baptisme as there was one circumcision which plea of his I would have noted because of his contrary reasoning afterward Likewise his example from Israel whose circumcision was not repeated I hold very fit But let the Reader observe how the Scriptures by him brought to prove it are 2. Chron. 30. chap. Ezr. 6. 19. 20. 21. of which the first was before the captivity the other after 3. The third that the covenant of grace is everlasting
God And because when they were first baptised they were not baptised into that particular church onely but are counted baptised into the catholike church and into Christ his death and burial Rom. 6. 3. 4. therfore though they renew the covenant yet their baptisme is not renewed for then it is manifested to the judgment of man that the seed of God though for the time it was not seen remayned in them and therfore their syn was not unto death 1 Joh. 3. 9. And this the Apostle teacheth us from God saying This is my covenant unto them when J shall take away their synns As concerning the Gospel they are enemies for your sake but as touching the election they are beloved for the fathers For the gifts and calling of God are without repentance Rom. 11. 27. 28. 29. Where we see that while mens synns are not by promise of God taken away they are not in his covenant as is confirmed also by Heb. 8. 10. 12. And in that Gods gifts and calling concerning his elect are without repentance they are to be restored into the covenant when they turne unto the Lord without any repeating of their outward baptisme Where he addeth this reason For baptisme is the signe of our entrance into the covenant and the Lords seale of his so receiving and admitting of us as circumcision was unto the Iewes Though it may in some sense be admitted which he sayth yet not as he intendeth and urgeth it For first Abraham was in the covenant of grace and justified by faith in Christ before he received circumcision Gen. 15. 6. Rom. 4. 3. And after that he received the signe of circumcision a seale of the righteousnes of the faith which he had yet being uncircumcised Genes 17. Rom. 4. 10. 11. Secondly the children of Abraham were borne in the covenant and holy 1 Cor. 7. 14. Ezr. 9. 2. and borne unto the Lord Ezek. 16. 20. but were not circumcised til the eight day Levit. 12. and such infants as dyed before the eight day died not out of the covenāt not to speak of the women in Israel which were in the covenant without circumcision in the flesh Thirdly Moses sayd to men women and children ye stand this day all of you before the Lord your God c. that thou shouldst enter or pass into covenant with the Lord thy God Dent. 29. 10. 11. 12. 13. Yet all which had been borne within 40. yeres before were uncircumcised and so continued till Moses was dead Ios. 5. 2. 7. By all which it appeareth that men may otherweise enter into the Lords covenant then by Circumcision or by baptisme now come in sted therof How much more then if they have been baptised before and fallen from the covenant may they enter into it againe without a new baptising with water His other tautologies I omitt being before answered But he thinks to have help from Jer. 3. 12. 13. 14. where God calleth Israel to returne unto him and he will not cause his anger to fall upon them and sayth Turne o backsliding children for I am maried unto you and I will take you one of a citie and two of a familie and will bring you to Sion Where amongst many observations these are the chief 1. That God dealt otherweise herein then a man doth with his wife whom he putteth away and she become another mans as he shewed in Jer. 3. 1. 2 That these words The Lord thy God are words of the covenant Genes 17. 7. 3ly That he sayth J am maried unto you which the best writers expound to be the covenant of grace 4. That he would take them one of a citie and two of a familie teaching that they should not stay one for an other though the body of the people should remaine obstinate yet if a few returned he would receive them which sheweth the stability and eternitie of his covenant as Gen. 17. 7. which he performeth if but a fewe be made partakers of that grace as Rom. 11. 1. 5. Answ. He erreth himself and causeth to erre in not observing the scope of this scripture nor the conditions propounded and in not distinguishing the times past present and to come nor the covenant of the Law and the covenant of grace The scope of this scripture Jer. 3. 6. c. is to shew 1. the transgressions of Israel and Iudah under the covenant of the Law 2. the punishments inflicted for the same 3. and a promise of another covenant of grace which God would make with them in Christ. Israel played the harlot Ier. 3. v. 6. God called her to repent but she repented not v. 7. then God put her away and gave her a bill of divorces v. 8. yet Iudah her sister feared not but played the harlot also and dissembled so that Israel justified her self more then Iudah v. 8. 9. 10. 11. Then God seing them bothe to be covenant breakers promiseth of his grace a new covenant to be made with them in Christ which he proclaimeth first to Israel if they repent acknowledge their synns and turne unto him v. 12. 13. and so speaketh of his mariage with them to weet with the remnant of them one of a citie and two of a family whom he would bring to Sion v. 14. unto whom he would give faithfull pastours v. 15. not as under the Law and rudiments therof for the most excellent signes therof even the Ark of the covenant of the Lord should not be remembred or visited any more v. 16. But Ierusalem the Lords throne the Christian Church should be for the Gentiles of all nations v. 17. and for the Iewes and for the Israelites walking togither v. 18. Then sheweth he the signes and fruites of his grace in them manifested by their calling upon God as their Father in Christ v. 19. their weeping and supplication for their former synns v. 20. 21. the Lords promise of mercie to them that returne and their acceptation of his mercie offred v. 22. shewed by their humble confession of their synns and just punishments v. 23. 24. 25. The same argument is in Jer. 31. both touching Israel Iudah where after many promises he speaketh of a new Covenant with Israel and Iudah not like the covenant made with their fathers when he brought them out of Egypt which they brake though the Lord was an husband unto them but a covenant that he would write his Law in their harts and forgive their iniquitie which Paul expoundeth to be the new Covenant or Testament now confirmed by Christ Heb. 8. 8. c. Now to apply these promises which concerned future times graces in Christ to that present time whē they were in their synns unrepentant unbeleeving unforgiven under the bill of divorce and put away from the Lord is quite to mysse of the mark which the prophet aymeth at For though he speaketh to Israel as a body or corporation which continueth through many ages yet not those persons then