as I noted before upon other occasion that we should often celebrate the Lords supper in remembrance of him so shevving forth his death untill he come to make us partakers of eternal salvation in his kingdome for evermore Iohn 20 1 19 26. Rev. 1 10. Act. 20 7. 1 Cor. 16 1 2. with 10 16. and 1◠23 26. Dan. 9 24 27. Esa 66 22 23. Exo. 20 8 9 10. 2. Now also the observation of dayes times that was under the Law a shadow of good things to come is accomplished in Christ And the ceremoniall difference of dayes is taken away together with the rest of the Ievvish shadowes and ceremonies all times being sanctified in Christ to the name and vvorship of God so as vve haue not now such need or use of yerely rites and observations as was heretofore under the Lavv before Christs exhibiting in the flesh Col. 2 16 17. Gal. 4 10 11. with Esa 66 23. Jer. 3 16 17. 3. And seing vve may not novv thus use the dayes which were once ordeyned by God himself much lesse may we thus use other that are devised by men imposed on the church Gal. 4 9 10 11. with 1 Kin. 12 32 33. 4. Besides that by such observation of dayes as is aforesaid superstition and other corruptions still are nourished and the Papists and others more confirmed in their errors 5. Here also may be observed that festivall or holy dayes are appurtenances of the Idols or Images vvhether Christian or Heathen to which they vvere first appointed and thus far forth apperteyne to the second commandement and are breaches thereof In which respect likewise it is not lavvful to invent or to obserue any such as are devised by men for the service and worship of God And therefore as the reformed churches haue abolished and taken away the Images of the Saints Apostles Virgin Mary the Rood Crucifix and the like so should they likewise abandon their festivall or holy dayes with all other remnants of superstition perteyning thereunto Exo. 20 4 5 6. with 32 4 5. 1 Kin. 12 33. Esa 30 22 6. And vvhereas some that haue rejected the other Saints dayes doe yet reteyne the observation of Christmas Easter and the like in tegard of the Nativitie and Resurrection of Christ c. apply hereunto both the reasons aforesaid and these also follovving more particularly Touching Easter or the Resurrection of Christ 1. Whereas the observation thereof from the Apostles times is much alledged note 1. That it comming at the same time vvhen the Passeover was woont to be kept in Israell it might the more be borne with as some other rites dayes and ceremonies of the Ievves vvere for a time Act. 15 19 20 21 24 29. Rom. 14 1 5. c. and 15 1 2 c. 2. The great and auncient controversy that was about the time of the observation thereof betvveen the East West Churches may wel shew that they had no institution or certainty thereof For if there had ben an Apostolik constitution thereof vvhat needed there haue ben such a strife and contention thereabout 3. We haue vveekely the Lords day vvherein Christ rose againe from the dead And vvhat need or use then is there of one day yearely to be kept thereabout vvhen as weekly we haue the Lords day on vvhich Christ rose from the dead and appeared to his disciples that day and eight dayes after againe passing over the Ievves Sabbath and gaue to Iohn the Revelation on that day c. and all his actions are our instructions Of vvhich see more here before section 1. Concerning vvhich also Iustine Martyr vvriteth thus On Sunday we haue all generally our meeting together inasmuch as it is the first day wherein God turning the darknes and matter which he created at first made the vvorld and Jesus Christ our Saviour that self same day rose from the dead For the day before Saturday he was crucified and the day after vvhich is Sunday appearing to his Apostles and disciples he taught those things which we relate unto you that ye might look into them c. Iustin Martyr Apolog. 2. Ed◠Commelin pag. 77. Touching Christmas or the Nativity of Christ 1. That the time thereof is not certainly knowen or is much mistakē there being many reasons of waight why it should rather be thought to be in September then in December as novv commonly is held and observed 1. The heauen and earth and so the vvorld vvas at first created in September at which moneth the Ievves to this day begin their civill yere vvhereunto fitly is answering the creating of the new heauens and earth brought in by Christ and foretold by the Prophets Esa 65 17 18. and 66.22 Rev 21 1. 2. The moneth of September vvas in Israell by Gods ordinance most vvhat a moneth of feasts Num. 29 cha with Lev. 23 23 24 27 34. c. Which might fitly type out the gladsome birth and comming of Christ at that season into the vvorld Whereof the Angell said to the Shepheards Feare not for behold I bring you good tidings of great joy which shal be to all people For unto you is borne this day in the city of David a Saviour which is Christ the Lord. Luke 2 10 11. 3. More particularly in the moneth of September vvas the Feast of boothes or Tabernacles solemnely observed in Israell Levit. 23 34 43. and Numb 29 12 38. Neh. 7 73. and 8 chap Which also might fitly lead unto the birth of Christ at that season of whom the Gospell saith speaking of his manifestation in the flesh The vvord was made flesh dwelt as in a booth or Tabernacle among us c. Iohn 1 14. For so doth the vvord * Ioh. 1 14 with 7 2. Mat. 17 4 Act. 15 16. Heb. 9. ch 11 9 2 Cor. 5 1 4. 2 Pet. 1 13 14. Rev 21.3 ESCENOSE there used signify and implyeth thus much Which may well haue speciall reference hereunto 4. Also in the same moneth vvas the Ark by Salomon brought into the Temple to the most holy place at the Feast of Tabernacles 1 King 8. 1 6. c. Novv both the Temple and most holy place and the Ark it self vvere speciall types of Christ in divers respects Iohn 2 18 21. Hebr. 9 24. Rom. 3 25. Rev. 11 19. Touching vvhich point concerning this moneth and matter because M. Broughton * In his book called Our Lords Family c. fol. 2. b. 3. c. hath observed divers things of good use moment I wil here therefore set down his observation in his own words as followeth In what moneth S. Mark beginneth his storie and the rest the opening of the heauens by the second Elias Because our Lord was baptised euen beginning thirty and to open the Kingdome by teaching the covenant to many three yeeres and six moneths Seing his soules passage frō the crosse to the Father is certaine in the fifteenth of Nisan So his birth and
Latimer c. latter Angels vvitnesses that follovved after called others and vvere called themselues to separate from that estate and to returne to the auncient faith and vvay wherein the churches were set of old Which also hath ben yet is performed by degrees As vve find that Luther Calvin Latimer Bradford the godly vvith them vvent further then John Wickliff John Hus Jerome of Prage and others before them Also that the Church of England goeth further in many things then the Lutherans And that the other reformed churches proceed further then the church of England though yet al the corruptions of the apostasie be not vvholly taken avvay and the churches brought to that heauenly synceritie wherein they vvere planted by the Apostles at the first vvhereunto vve ought all earnestly to striue what in us is knovving that this estate is not atteyned all at once and that those churches which are most freed from the corruptions aforesaid come nearest to the auncient integrity of the vvay of God are the most partakers of this grace and heauenly blessing of the Lord. IX That furthermore by the consideration of the Temple with the severall parts places and uses thereof we may obserue a double consideration of the estate and communion of the Church and people of God The one here on earth the other in heauen And that vvhich is on earth to be also tvvo fould the one outward and visible the other more invisible and inward The outvvard and visible signified by the Court of the Temple vvhich was outward vvhither all Israell came noting the churches outward estate and communion vvith God in the visible assemblies thereof The inward and invisible signified by the sanctuarie and holy place which were inward whither the Priests onely had accesse noting the more invisible estate and communion vvhich the elect and faithfull haue vvith God in spirit and trueth being made Priests unto God in Iesus Christ And lastly the estate cōmunion had vvith God in heauen signified by the most holy place where God dwelt between the Cherubims * Hebr. 9 7 24. whither onely the high Priest came once a yere not vvithout blood ‡ Exo. 28.6 29. carying on his brest and shoulders the names of the tribes of Israell graved in precious stones and so presented them before the Lord noting †Hebr. 3 1. and 9 24. and 10 19 20 21. Ioh. 14 2 3. our accesse to God in heauen by Iesus Christ the high Priest of our profession who appeareth before God for us hath many mansions prepared in heauen for us that where he is there may we be also X. Finally that as they vvhich vvent into the inner parts of the Temple did passe as I noted before through the outvvard Court and yet not all that come to the outvvard Court did or might passe to the places of the Temple that were more inward Sal. Song 1 7 8. Act. 2 47. so they that vvould be partakers of Gods heauenly favours and blessings here and for ever should what in them is use the meanes and benefit of the outvvard estate and communion of the Church of God on earth and yet also not all vvho enjoy the benefit of the churches visible estate are partakers of the invisible graces and eternall salvation of God but onely the elect and those that are truely godly Yea that the outvvard Court and City to be troden upon is subject to be giuen unto apostates and persecuters that for a long time together vvhen yet all this time the elect and faithfull passing through these to vvithin being sanctified and approved of God are still preserved and protected by him and in the end are called from earth up into heauen These novv are the things vvhich I thought here to note by this occasion Which are likewise for the most of them observed and acknowledged by the best of the Protestant vvriters generally Yea also some of these men themselues vvith vvhom we haue to deale do thus understand and apply that vvhich is here spoken of the Court and holy City as in their ovvne vvritings may be seen And because the point is of waight for the matter in hand I vvill here therefore before I proceed further note downe their owne words wishing the Reader vvell to obserue them as follovveth When M. Sm. in a treatise of his wrote thus ‘ M. Sm. diffe p. 20. and 21. As the holy place with the Altar and Priests did properly signify the Church worship and Saints Rev. 11 1. 1 Pet. 2 5. under the nevv testament so the court without the holy place whither al the people came and the typicall service performed there did signify the confused assemblies of Antichristian persecuters and their ceremoniall worship Rev. 11 2. which the spirit in that place calleth Gentiles or heathen in those respects M. Ainsw answering him after he had shewed some misconceits of his about the Tabernacle and things perteyning thereunto proceedeth then further in his answer on this sort saying * M. Ain defence of Script p. 12 13 14 15. His eye sight fayled not so much in the shadovv as his heart vvas blynded in the shadowed thing For he maketh the tabernacle altar and Priests to signifie the church worship and Saints under the new Testament the court of the Tabernacle he will haue to signifie the assemblies of Antichrist the Israelites there assembling to signifie the Antichristian persecurers c. Behold unto what great iniquity he abuseth the word of God ‡ Note how M. A. speaketh of Israel here The body of the Church of Israell †Exo. 4 22 the son and first borne of the Lord †Psal 135 4. his chosen and chief treasure “ Deu. 7 6 7. precious unto him aboue all peoples of the earth on vvhom he set his loue †Deu. 33.26 riding upon the heauens for their help and on the clouds in his glory a people †vers 29. blessed saved by the Lord the shield of their help and sword of their glorie this people he maketh to signifie the Antichristian persecuters hated of God children of the Divel for whose overthrow confusion Christ ‘ Rev. 19 11 21. rideth on the heauens in his glory with a garment dipt in blood and a sword for to slay them and fill all the foules of the ayer vvith their flesh c. The Lords ‡ Lev. 6 16 holy Courts wherein they that dwelt “ Psa 65 4 were blessed for which the soules of the Saincts “ Psal 84.2 10. longed and fainted counting one day there better then a thousand othervvhere is now made to signify the Synagogue of Sathan and place vvhere the Divell dwelleth c But what may we thin◠induced M. Sm. to this impietie Euen Satan deceived him by one place of Scripture which †Pag. 21. he citeth in his book viz Rev. 11.2 where Iohn was willed in a vision to
moreover it be not good needful in such cases to obserue how the Scripture speaketh diversly of things in divers respects vvhereof I gaue sundrie instances Against vvhich though he vvould seem to except what he can yet he doth directly yeeld unto it and that so as himself affirmeth here †Pag. 96. that things are often in the Scriptures spoken in divers respects without observing whereof men shal erre infinitely Which vvhether he haue not done in his plea about the Baptisme and Church of Rome let himself consider and others judge 14 Whereas for a conclusion I inferred that if the things aforesaid the like about apostate churches and the mixture of mans inventions with Gods ordinances in apostasie be distinctly and carefully regarded they may be through the mercy of God some good meanes to stay people from Anabaptistrie and other yll courses by the consideration of the things that are to be observed on the one hand and to bring men more soundly to separation from the apostasie of Antichrist by the consideration of the things to be observed on the other hand Advertis pag. 65. this he ‘ Pag. 92 97. passeth by which both he and his followers had need to regard othervvise then hitherto they haue done if they vvil walk soundly syncerely in the truth as they ought to doe 15. And whereas I noted that I had observed and written somewhat tending this vvay long since as may be seen in the Answer to M. Ja. p. 7. where I spake of a double consideration of Christians in one respect true and in another false c. himself knoweth that then both he and his followers could well like of this manner of speach distinction touching the same persons in divers respects vvhereas novv if like speach be used in some other respect or occasion they can make no end of their outcries evil dealing by word †P. 76 to 97. besides his letters c. vvriting thereabout If there were no other thing in them but this their dealing they might hereby consider with themselues that somevvhat doubtles is amisse vvith them novv othervvise then heretofore But they know we are acquainted with other things besides concerning thē 16. Moreover vvhereas I noted that in the book aforesaid I had also vvritten of salvation now had in the church of Rome Pag. 13 Pag. 97. and 47. which necessarily implyeth the people of God and his covenant to be there because that whosoever are saved they are the people of God and under his covenant in Christ he fynding no ansvver or cavill hereabout saith now here that they deny not but there may be of the elect in all false Churches euen as Sathan hath his reprobates in the true churches And that he holds it presumption for any to limit God by how smal meanes or measure of faith and knowledge he will saue a man Yet here before he hath often affirmed again and again that the church of Rome hath not ‘ P. 70 71 72 80 81 95 96 c the covenant of God the covenant of grace the people of God the baptisme of Christ the signe and seale of forgiuenes of sinnes and life eternall c. And hovv then should salvation be had in that church seeing there is no salvation to any that are out of the covenant of grace no salvation but to the people of God no salvation without remission of sinnes Doth he not novv then eyther contradict himself or fall in deed into that presumption vvhich he disclaymeth in vvords And mark vvithall that though I speak expresly of the Church of Rome and of the people of God his covenant to be there yet he doth not thus speak or acknovvledge particularly of that church but useth some generall words about the salvation of Gods elect whether for an evasion hereafter or for that already he perceiveth if he should so speak and acknovvledge it in particular concerning that Church his contradiction vvould be more evident unto al or for vvhat other cause himself knoweth best and time may manifest more 17. Neither is this to be omitted Pag. 97. that to haue the more colour evasion he saith God expressely said when he made Israell his peculiar people that yet †Exod. 19 5. al the earth was his which are the words saith he of the covenant * Ezech. 16 8. generally And for this he citeth Ezech. 16 8. with Exod. 19 5. But vvhat now is it that he meaneth hereby If by the covenant he meane the covenant of grace for salvation whereof we treat and think that all people of the world in all ages and places of the earth are under it vvhat differeth this from the opinion of the Anabaptists and of the Arminians also touching generall redemption If he speak not of the covenant of grace vvhich is for salvation all may perceiue he speaketh not to the point in hand 18. And finally how he useth or rather abuseth the Scripture hereabout vvho can not discerne The Lord by the Prophet in the place which he citeth saith to Ierusalem when I passed by thee and looked upon thee behold the time was the time of loue that is the time of mariage and I spread my skirt over thee taking thee to be my wife under my protection and I covered thy nakednes yea I sware unto thee and entred into a covenant vvith thee to wit the covenant of mariage saith the Lord God and thou becamest myne that is my wife Ezech. 16 8. Thus also the Lord hath dealt vvith the church of Rome Rom. 1 7. as himself acknowledgeth divers times in this Treatise Animad p. 84. and 98. c. But is this novv the case and estate of all the earth with the Lord Are al in the world become the Lords wife church and people in the covenant of mariage c. Or vvas all the earth so and did the Lord so intend it vvhen he said to Israell all the earth vvas his Exod. 19 5. Othervvhere the Lord saith that * Deu. 10 14. Psal 115 16. the heauen and the heauen of heauens is the Lords and that ‘ Psal 50 10 11 12. every beast of the forest is his and the cattell upon a thousand hils that the vvild beasts of the field are his yea that the world is his and the fulnes thereof Shall vve therefore think that the heauens vvild beasts cattell and vvhole vvorld are the vvife and church of God in the covenant of mariage with him as Ezekiel speaketh of the Ievves in the place vvhich here he alledgeth and by vvhich he vvould perswade us that these are the vvords of the covenant generally But I vvill not follovv this any further neyther the abuse that he hath of other Scriptures every where which vvere endles to prosecute in particular Onely let him consider with himself how sinfull a thing it is thus to abuse the vvord of God and to take his name in
violent death but shal vve therefore match them together as like touching eternall death 3. Difference also is to be put betvveene the revealed and the hidden vvill of God so to call it As may be observed in the Lords dealing with Abraham Ezechiah and others God biddeth Abraham take Isaac his sonne sacrifice him yet Gods purpose vvas but thus to trie Abrahams faith and obedience vvhich purpose of God was as yet concealed from Abraham till God did afterward manifest it Gen. 22 1 2. c. The Lord also biddeth Esaiah goe tell Hezekiah that he should then dye when God notwithstanding doeth afterward adde fifteene yeres more to his life which as yet was concealed from Hezekiah Esa 38 1. c. Yet this double will so to call it is but in respect of us and the manifestation thereof unto us For otherwise in respect of God himself he never would any other thing but that vvhich also he doth 4. Again difference is to be put between willing as delighting with willing as decreing Otherwise if God simply would not none should dy at al. 5. Obserue vvithal vvhether in the places aforesaid the Prophet speak not of the vvicked converting to the Lord and not of the Reprobate whereabout the question novv is For which consider that vvhich is vvritten in Ezech. 18 21 22 27 28 c. 6. Finally the right translation understanding here is thus †Or I am not delighted with I haue no pleasure saith the Lord in the death of the wicked c. Whereupon obserue againe that God delighteth not in the death of a sinner in one respect as it is the destruction of his creature Ezech. 18 23. and 33 11. But he delighteth in it in another respect as it is his just punishment of sinne Psal 37 13. vvith 2 4 5 12. Prov. 1 26. Ezech. 21 17. And here see Piscat in Ezech. 18 23 32. and 33 11. Also Piscat Resp. ad duas disputat Taufreri Resenij pag. 38 100. Object III. But the doctrine of Gods predestination especially of Reprobation should not be taught or at least not be taught unto the common people c. Ansvv 1. Why then doeth the Scripture teach it the Prophets Apostles and Christ himself The Prophets Gen. 25 23. vvith Rom. 9 12. Exod. 9 16. and 33 19. vvith Rom. 9 15 17 18. Ier. 6 30. Mal. 1 2 3. vvith Rom. 9 13. Prov. 16 4. vvhere it is expressely said that the Lord hath made all things for himself yea euen the vvicked for the day of evill And Christ himself also teacheth the same when he saith †or I confesse to thee I thank thee O Father Lord of heauen and earth because thou hast hid these things the mysteries of the kingdome of heauen from the vvise and prudent and hast revealed them unto babes Euen so Father for so it seemed good in thy sight Mat. 11 25 26. Where it is evident that Gods decree not onely of election but of reprobation also dependeth meerely on Gods good will and pleasure Also Matt. 13 11. And again when he saith in his prayer to the Father Those that thou hast giuen me I haue kept and none of them is lost but the sonne of perdition meaning Iudas John 17 12. Like as Antichrist also is called the sonne of perdition 2 Thes 2 3. that is appointed to perdition and condemnation As by the sonnes of death is understood also such as are appointed to dye Psal 79 11. and 102. 20. And the Apostles teach it in like sort namely the Apostle Paul Rom. 9 11 23. and 11 chap. 2 Tim. 2 19 20. Ephes 1 3 11. 1 Thes 5 9. where the Apostle having said Let us not sleep as doe others but let us that are of the day be sober putting on the brestplate of faith and loue and for an helmet the hope of salvation then presently annexeth For God hath not appointed us to vvrath but to obteyne salvation by our Lord Jesus Christ And Peter likewise who teacheth out of the Prophets that Christ is a stone of stumbling and a rock of offence to them vvhich stumble at the word being disobedient vvhereunto also they vvere appointed 1 Per. 2 8. And Iude the Apostle saying There are certain men crept in unavvares vvho vvere of old foreordeyned to this condemnation c. Jude ver 4. Thus doe the Prophets Apostles Christ himself plainly and purposely teach this doctrine And should not then the ministers of Christ tread in their steppes being still carefull to teach it wisely and soundly according to the Scriptures For vvhatsoever things are vvritten aforetime they vvere vvritten for our learning that we through pacience and comfort of the Scriptures might haue hope Rom. 15 4. 2. Moreover this doctrine is both lawful and good to be taught in the church 1. Because it glorifyeth God ascribing and yeelding to God the glorie of his mercie justice wisdome and povver over all Ioh. 16 14. Rom. 9 22 23. and 11 33 36. II. Because it stirreth up to holynes of life prayer thanksgiving good vvorks searching and relying on the word of God c. 1 Thes 5 6 9. Mat. 11 25 26. Act. 4 24 28. c. Ephes 1 3 12. and 2 10. Rom. 15 4. 2 Tim. 3 15 16 17. 2 Pet. 1 3 10. III. Because it assureth us of the certaintie of our salvation being grounded in the eternall and unchangeable counsell of God It teacheth us to cast off all confidence in our selues and to ascribe our salvation onely to the grace of God acknowledging and admiring the riches of Gods mercy vvho of his free grace hath chosen us to life and salvation in Christ It comforteth us against distrust despaire and other manifold tentations arising by meanes of troubles and adversities that befall us in this life teaching us in all things paciently to rest in the work of God and particularly it strengtheneth us against the grief and offence that otherwise we might take at the iniquitie and evill dealing of hypocrites and other wicked persons in the church or out of the church in asmuch as we knovv that God is the disposer of all things that they come to passe according to his eternall and most certain and determinate counsell vvho therefore will vvork all things for good unto us in Christ 2 Tim. 2 19 20. Rom. 8 28 39. and 11 33 36. 2 Sam. 16 10 11. and Iob 1 21. Mat. 11 25 26. and 20 15. John 17 12. Act 2 23. and 4 27 28. 1 Pet. 2 6 7 8. Jude ver 3 and 4. Rev. 13 8. and 17 8. 20 15. and 21 27. 3. It giueth us good necessarie occasion to put difference between Gods decree of election reprobation which was before all beginning and betvveen the execution thereof vvhich succedeth in time aftervvard And thereupon to obserue that many things come betvveen the decree it self and the execution thereof which are due meanes causes of
these allegations out of the Scripture Another allegation about the matter aforesaid is taken out of auncient writers Park Polit eccles p. 236. c. shewing that in some churches heretofore there were two Bishops or Pastors in one and the same office in one church at once As namely that there vvas in the church of Ierusalem at once Narcissus and Alexander and in the church of Hippo Valerius and Augustine in Rome Felix Liberius in Nazianzum Gregorie the father Gregorie the sonne c. Euseb l. 6. c. 7.9.10 Sozomen l. 4. c. 14. August epist 110. Gregor Nazianz. epist ad Gregor Nyssenum Whereabout may be considered I. Whether this vvas ordinarie or extraordinarie If ordinarie how is it then that the same other auncient vvriters doe usually still make mention but of one in one church at one time as in their vvritings everie vvhere may be seen If extraordinarie and upon some speciall occasions what then vvas the ordinarie course that vvas otherwise kept and observed usually II. By the instances alledged it appeareth that there were but two of these Bishops in these churches at those times Whereas by the Scriptures alledged and the generall acknovvledgement almost of all there may be many Elders or Bishops in a church and far moe then tvvo Yea if there were but one pastor one teacher one ruling Elder in a church there vvould yet be moe Elders or Bishops then two at once III. The tvvo aforesaid also vvere both of them teaching Elders and Ministers of the vvord and Sacraments vvhereas the Scriptures shevve that there vvere and should be in the Church both teaching and ruling Elders IIII. The vvriters vvhich mention these note some special occasions thereof as that it was in case of old age or sicknes or special good liking and approbation of the parties and returning to the churches and places from which through troubles or otherwise they had some vvhile ben absent or other the like and some difference vvithall observed betvveene some of them Which is also duly to be regarded For vvhich see the â—â—ters and places aforesaid V. The time moreover is to be noted when this vvas done Which by the instances alledged appeareth to be some good vvhile after the Apostles dayes Whereas the question is concerning the primitiue institution and practise from the beginning VI. Also if such examples in later times so recorded by these writers should be respected vvhy should not then the other examples of former times recorded by the same and other Writers likewise VII And finally the onely sure ground of truth and end of controversies in Religion is the word of God vvherevvith so far as the auncient Writers accord their testimonies vvritings may in their place well be regarded According to it therefore I leaue these things vvith the other before alledged out of the Scriptures to be considered discussed And hitherto of the latter braunch of this question Novv furthermore note withall that how ever it be for the matter in hand touching the Pastors and other Elders of particular churches yet still it lyeth on them who receiue or plead for Diocesan and Provinciall churches Pastors or Bishops that they shevv such churches and Pastors planted by the Apostles at the beginning For if it cannot be shevved that the Apostles by vertue of their commission from Christ established such Diocesan and Provincial churches and Bishops who then may establish or submit unto them If they vvho were the Master-builders under Christ did not set them up vvhat povver then is there under heauen that may erect them and what homage is it that a Christian soule can with good conscience yeeld unto them in this behalf 2. The churches must be such and so established as the Lord appointeth and approveth in his vvord Revel 1 12 20. And everie officer in the church must in a due regard be counted a meÌ„ber in the body of Christ Rom. 12 3 8. 1 Cor. 12 12 28. Ephes 4 4 16. And none may set members in the body of Christ but the Lord himself 1 Cor. 12 18 28. c. Euen as on the coÌ„trarie none may keep out despise or abandon those vvhom the Lord hath appointed to be in his church and to continevv therein to the end of the vvorld Rom. 12.6.7.8 Ephe. 4 11 12. with Esa 66 21. 1 Tim. 3.1 15. and 5 3 9 17. with 6 13 14. and with Mat. 28.18.19.20 Luke 10.16 and 12 42 43. Ioh. 13 20. 1 Pet. 5 1 4. Rev. 1 16 20. and 2 1 8 c. 3. Moreover the functions duties of such Prelates if they be members of the body of Christ are to be shewed out of the word of God as vve see done for the Officers of particular churches Rom. 12 6 7 8. Ephes 4.11.12 vvith Esa 66.21 1 Thes 5.12.13.24 1 Tim. 5.17 Rev. 2.1.8 c. and as vvas in Israell for the hy Priest and for the other Priests and Levites besides that vvhich was in their cities and Synagogues Exod. 28. and 29. Lev. 1 16 chap. c. Num. 3 and 4 and 8. Deut. 16 19 chap. Josh 21 chap. 1 Chron. 23 26 ch Luke 4 16 20. Act. 13.14.15 c. 4. The place also and manner vvhere and hovv such Bishops doe and can meet together with the rest of the body whereof they are members that is with their Diocesan and Provinciall churches is to be shewed in their practise agreable to the Scriptures as may be done for the Pastors of particular churches and their assemblies Rev. 1 20. and 2 and 3 ch vvith Acts 20.17.28 Rom. 12.4 8. Col. 4.16.17 1 Thes 5.12.13.14.27 Heb. 13.7.17.24 Jam. 2.2 vvhere the Apostle calleth the assemblies of Christians Synagogues vvhich as I noted before may haue reference to the Synagogues of the Ievves Mat. 4 23. Luke 4 16 20. Acts 13.5.14.15.42 and 14.1 and 17.1.2 and 18.4.7.8 c. As also Ierusalem was the place whither the Iewes were bound to come thrise a yere and where the high Priest and the other Priests and Levites that ministred there were bound to sacrifice and performe the other duties of their callings for the vvhole church from time to time according as the Lord particularly appointed in his word 5. Yea the higher and greater that the members and functions are which the Lord hath set in his church the more undoubted it is that they are specially described in his word and the more needfull both for the church and the Officers themselues to haue certain knowledge and assurance thereof As was for the chief Priests other officers of the church of Israell Necessarie therefore it is that the Diocesan and Provinciall Churches if any such vvere planted by the Apostles and the office entrance administration of Diocesan and Provinciall Bishops vvhich challenge to be chief in the church and distinct from the Pastors and Bishops of particular churches should be shewed out of the Scriptures by such as hold would uphold them if they
32. with 1 Machab. 1 16 45 51 55. and with Mal. 2 11. Ezra 9 1 2. and 10 10. Neh. 13 3 23 27. Also Hos 5 7. and 7 8. and 8 12. Amo. 8 5. with 2 Cor. 6 14. c. Which should not so be if they vvere not the people and church of God under his covenant and bound to the observation of his statutes and ordinances For the Pagans and such as perteyne not to the covenant of the Lord being not his Church and people are not in their estate bound unto these and the like Ordinances of the Lord vvhich he hath giuen to his church and people Psal 147 19 20. with Deut. 7 1 11. 7. The Apostle speaking of Antichrist in his Epistle to the Thessalonians describeth him thus There shall come an apostasie defection or falling away and the man of sinne shal be revealed 2 Thes 2 3 4. the sonne of perdition who opposeth and exalteth himself aboue al that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himself that he is God c. 2 Thes 2 3 4. Here the apostle describing Antichrist speaketh of the Temple of God where he sitteth c. Novv that by the Temple of God in Israell vvas figured the Church of God among Christians appeareth by these Scriptures 1 Cor. 3 16 17. 2 Cor. 6 16. Ephes 2 21. Rev. 11 1 2 19. and 14 15 17. and 15 5 6 8. and 16 1 17. compared vvith Zach. 6 12 13. and is acknowledged by the best writers of all ages who also thus interpret and apply this Scripture in 2 Thes 2 4. For which see Amand. Polanus Symphonie chap. 23 thes 3. M. Clift Advertis pag. 100 113. So then from this Scripture I reason as followeth If the Pope of Rome with his hierarchie be the man of sinne here spoken off and the sonne of perdition vvho opposeth and exalteth himself aboue all that is called God or that is worshipped then is the church of Rome the Temple of God here spoken off vvherein he sitteth as God shewing himself that he is God But the Pope of Rome vvith his hierarchie is by †M. Ains Animad p. â—6 1â—6 their owne graunt the man of sinne of whom the Apostle here speaketh c. Therefore the church of Rome is the Temple of God also that here is spoken off c. Or thus to like effect If the Church of Rome be not the Temple of God and consequently the church of God spoken off by the Apostle in this place 2 Thes 2 4. then is not the Pope vvith his hierarchie the man of sinne that here is spoken off and the sonne of perdition who opposeth and exaleth himself aboue all that is called God or that is worshipped so that he as God sitteth in the Temple of God shevving himself that he is God 2 Thes 2 3 4. But the Pope with his hierarchie is by their ovvn acknovvledgement the man of sinne here spoken off c. Therefore also the church of Rome is the Temple of God and so the Church of God spoken off in this place 2 Thes 2 4. The consequence is necessarie as appeareth by the expresse words of the text it self and the comparing of them vvith the Scriptures aforesaid The reason also is so evideÌ„t as vvhosoever hold not the church of Rome to be the church and Temple of God here spoken of neyther can they hold that the Pope of Rome with his hierarchie is the Antichrist man of sinne set therein as the Apostle here speaketh And they that acknowledge this must needs yeeld the other withall Where for further manifestation of the point note remember still to put difference betvveen the man of sinne that sitteth and the Temple of God wherein he sitteth Which not being observed aright besides many unsound speaches and assertions that haue passed such as are otherwise good writers much error hath risen hereabout and great confusion of things that differ See it for more evidence and confirmation hereof in some other like matters phrases of Scripture vvhich may fitly be compared herevvith and vvhereunto this may vvell be referred in divers respects In the historie of the Kings and Chronicles it is recorded that Manasseh king of Iudah who †2 King 21 9 16. made Iudah to sinne in doing that which vvas evill in the sight of the Lord and seduced them to doe more evill then did the nations vvhom the Lord destroyed before the children of Israell set a graven image of the groue that he had made in the house of which the Lord said to David and to Salomon his sonne In this house and in Ierusalem which I haue chosen out of al the tribes of Israel wil I put my name for ever 2 Kin. 21 7. 2 Chro. 33 7. c. The application hereof we shall shevv hereafter The Psalmist also speaking of the Chaldeans saith O God the heathen are come into thine inheritance thy holy Temple haue they defiled they haue layd Ierusalem on heaps Psal 79 1. And Esay speaking of the king of Babylon saith thus How art thou fallen from heauen O †or Day starre Lucifer sonne of the morning how art thou cutte downe to the ground which didst weaken the nations For thou hast said in thyne heart I vvill exalt my throne aboue the starres of God and I will sit in the mount of * or testimonie or appointment the Congregation in the sides of the North I will ascend aboue the heights of the clouds I will be like the most High Esa 14 12 13 14. Now that by the mount of †or Church the congregation at the sides of the North is meant Mount Sion on the north side whereof on mount Moriah the Temple of Ierusalem vvas built where also by the Lords appointment the people of God vvas woont to come together for the vvorship of God appeareth by this place compared with Psal 48 1 2. and 78 68. 2 King 19 21 31. 2 Chron. 3 1. Esa 8 18. and 10 12. c. And that thus the Apostles speach aforesaid fitly agreeth herewith vvho can deny Ezechiell the Prophet one of the captiues in Chaldea speaking of the Temple of God at Ierusalem and of the estate of the Ievves the Church and people of God in his time saith The spirit lift me up between the earth the heauen and brought me in the visions of God to Jerusalem to the doore of the inner gate that looketh toward the North where vvas the seat of the image of jealousie which provoketh to jelousie And behold the glory of the God of Israell was there c. Then said he unto me Sonne of man Lift up thine eyes now the way towards the North so I lift up myne eyes the way toward the North and behold Northward at the gate of the altar the image of jealousie in the entry c. Ezech. 8 3 4 5. with 1 1.
waies far more cold corrupt in religion thē formerly had ben Where furthermore and in the verses follovving among other things come these particulars to be observed 1. That the faithfull Christians should be much fevver then the outvvard professing Christians vvho grew novv into apostasie deeper and deeper and so the inner church to be much lesser then the outvvard visible church of Christians like as the holy place vvith the Altar vvas far lesser then the court and city and the Priests that worshipped vvithin far fewer then the people that resorted to the Court and City vvithout To vvhich purpose also may be observed in the Prophet Esay hovv the Ievves professing religion flocked by heaps to the house of God bringing a multitude of sacrifices to the Lord frequenting his Courts and City continually when as now the daughter of Zion the faithfull church of the sealed and elect was left as a cottage in a vineyarde as a lodge in a Cucumber garden as a besieged City so as if the Lord of Hosts had not left them a feed a very small remnant they should haue ben as Sodome and Gomorrah utterly cut off and destroyed Esa 1 2 8 12. c. II. That the foresaid syncere Christians were as it vvere hid though knovven approved kept by the Lord in respect of the outvvard professing Christians that were open and knowen abroad unto men as the inward parts of the Temple were more hid and secret in respect of the outward Court and City that vvere patent to the view and accesse of al. III. That some had entrance accesse into the more invvard church so to call it through the way and estate of the outvvard and visible Church though ‘ Note this also for baptisme the sacrament of entrance into the church had in times of apostasie now held and frequented by the Hierarchie and Christians in apostasie like as the entrance and passage into the more inward parts of the Temple was through the City and Court that was vvithout though now giuen to the Gentiles the Iew Princes and people of Sodome and Gomorrah and by them trode upon as is aforesaid IIII. That as among the Ievves * Psal 59 3 4 5. 54 3 5. with Esa 1 2 10. c such as were tretcherous apostate persecuting strong prevayling outwardly were of old called Gentiles or heathens so now among the Christians such also as are tretcherous apostate persecuting mighty and outvvardly prevayling are likewise here called heathens or Gentiles V. That God in this estate stirred up among and against them his witnesses few yet sufficient seeing they are tvvo and are also strengthned sanctified directed preserved heard and blessed of the Lord as were †Rev. 11 4 with Zac. 3 4 ch Ioshua and Zerubbabel tvvo Oliue trees and two candlesticks in one respect ‡ Rev. 11.5 6. with Ex. 7 19. c. Numb 16 15 c. Moses and Aaron ‘ 1 Kin. 17 1. 18 19 9 17. 21.17 18 24. 1 King 1 10 12 17. and 2 9 23 24. 3. 5 6 7 8 9 13 14 21 Luk. 4 24 25 26 27. Rom. 11 1 5. Jam. 5 17 18. Eliah and Elisha in other respects to vvhom here may reference be made or as “ M. Forbis on Rev. 11 s 3. some think also to the faythful witnesses of the trueth that were among the Iewes when Antiochus persecuted them and profaned the Temple and vvorship of God Dan. 7 8 25 and 8 9 14. and 11 31 39. and 12 7 10. This also is fitly applied to the old and New Testamēt c by M. Bright Napeir c. VI. That †Rev. 11 7 12. with 14 9 12. and Col. 2 5. these vvitnesses being stayn by the beast the Antichristian hierarchie and Locusts aforesaid and their corps lying unburied in the street of the great city Babylon spiritually called Sodome Egypt where also our Lord was crucified and thus beheld of the people and nations to the great rejoycing of them that dvvell on the earth yet then aftervvard at the time appointed they stand upon their feet againe being revived by the power spirit of God as * Luk. 1 13 17. with Mal. 4 5. Matt. 11 14. and 17 10 13. Iohn Baptist in spirit povver was Elias †Ezec. 37. 1 10. the dead bones in Ezechiel vvere revived and stood up on their feet againe as ‘ Gen. 4 25 God gaue Sheth to Eue another seed in stead of Abell vvhom Cain slevv and so are called up into heauen being novv by the favour and power of God freed from the earth of Antichrists apostasie separated from communiō therewith to enjoy the heauenly estate and benefit of the faith and order of Christ wherein the churches at first were set by the Apostles VII Where note that by heauen in this book of the Revelat. is often meant the more syncere intire and heauenly estate of the church for the faith vvorship and order thereof and by the Earth the degenerate corrupt and earthly estate thereof in apostasie Also that as by degrees the church did degenerate and not all at once so also the restauration thereof is not all performed at once but proceeds on by degrees as we may obserue a different condition of these witnesses themselues in their first testimonie and in their revived estate and aftervvard again in the 14 chap. which may be a further explication of this the Angels there spoken off ‘ Rev. 14 6 8 9. proceed still one of them further then another and †v. 9 c. the third calleth more directly and earnestly for separation and utter leaving of the Beast his worship and marks then did the first and second and then afterward the other Angels there spoken of are said to come one of them “ ver 15. out of the Temple and another * ver 17. out of the Temple which is in heauen the Scripture thus shewing how the trueth is manifested and proceedeth on by degrees and hovv the faithfull are brought by the Gospell from yeelding homage unto the Hierarchie of Antichrist and grovv up more and more to haue the Temple in heauen the Church in her heauenly open and syncere estate as it was before the earthly corruptions apostasie grew upon it VIII That the event of things performed accordingly may the more confirme us that liue in this age hereabout inasmuch as now we know that ‘ Guiliel de Sancto amo re Marcilius Patuvius Dante 's Fracisc Petrarcha Eckhardu◠John Wicleff c. the former Angels and vvitnesses of old though godly men and Martyrs yet continued themselues many of them in the apostate church of Rome and other churches that were corrupted with the like apostasy preaching the Gospell unto among them calling them from idolatrie denouncing the fall of Babylon c. vvhereas the * Luther Viret Calvin
vvay namely Gods ordinance of the Eldership vvhich should carefully be kept intire against all usurpation both of the Prelacy of the one hand and of the people on the other Thirdly I doe now obserue more and in some things othervvise then before a difference between the churches constitution the hierarchie of Antichrist brought in upon it also betvveen Antichrist vvith his hierarchie whereabout our question is not and the Temple or church of God vvherein he sitteth whereabout our question is whereunto this man keepeth not Of which more hereafter besides that vvhich hath ben spoken thereabout already His reproachfull speaches here and throughout his book I leaue upon his ovvne head And now I come unto his ansvver which next follovveth Where first he answereth that in the former allegation of 2 Thes 2 4. the reason deduced from thence truth and error are closely cowched together But he telleth not vvhat he acknovvledgeth for truth and what he taketh to be error If so he had done it may be he would haue ben found eyther to acknowledge the trueth vvhich novv he sets himself to oppugne or that his ovvne errors vvould the sooner and better haue appeared which he vvould novv covvch and cary avvay as closely as he can But for discerning hereof he saith we are to consider first how Antichrists church is described in Gods vvord secondly what the state of the church of Rome is at this day And so proceeding in his description he speaketh of the Church and Synagogue of Antichrist of the Beast of the great City of the man of sinne of the great vvhore of Abaddon or Apollyon the sonne of perdition c. whereas he should treat of the Temple of God vvhereof Paul speaketh vvhose writings I suppose he vvill not deny to be Gods vvord But thus it was best for his plea to keep what he could from the point of the question in hand therefore also to confound things that differ as he doeth throughout his treatise So all his plea is frivolous and not to the purpose Likevvise when †M. Ain Animad p. 77. he tels us of a Church such as Bellarmine and others describe one part vvhereof liues on earth an other under the earth and a third part in heauen c. whereas our question is of the Temple of God vvhereof Paul speaketh 2 Thes 2 4. and of the Court and holy City vvhereof Iohn speaketh Revel 11 2. vvhich heretofore * M. Ain defence of Script p. 12 13 14 15. this man himself acknovvledged and proved by the Scriptures to be the Church of God Yet the writings of Bellarmine and other Papists were extant then asvvell as now and the novv Romish religion whereof he speaketh described their church then as novv it doeth But the case is altered with himself vayn shifts pretences are become his usuall pleas in opposition of the truth and for the maintenance of his errors and evill dealing After these things premised comming as he saith to our arguments he speaketh as follovveth M. Ainsw p. 77 78. Their first reason saith he from 2 Thes 2 4. is unperfectly alledged for the text there saith of the Man of sinne that he doth sit as God in the Temple of God whereupon their conclusion must be that Antichrist sitteth as God in the Church of God And if they can proue that he is the true God I will yeeld that his Temple is the true Temple and his church the true church Otherweise if he be but an Idoll and not God his Temple church and body will proue but an Idoll like himself and his blasphemie is vvorse then theirs which said “ Rev. 2 9 and 3 9. they were Ievves and were not but did lye and vvere the Synagogue of Sathan These are M. Ainsw words and this answer he giveth to that vvhich I observed out of 2 Thes 2 4. vvhich I noted dovvne †Pag. 140. here a litle before Now hovv full of shifts errors absurdities abuse of Scripture and contradiction to himself this ansvver is the text and matter it self declareth Of vvhich I vvill speak straight vvay But first mark and in some respects marvell how all these should proceed from this man in this matter in one and so short a speach passage if it vvere not that God would thus shew his just work in him for the more humbling of himself and warning of others by his example to take heed of such cariage and dealing as he is fallen into Novv touching the matter in hand although I could alledge vvhich perhaps himself would upon like occasion that those words as God where about he cavileth and useth his course of shifting are not in the Claromontane Greek copie of the Original neyther in the Syriack or old Latin Translations Bez. Annot in 2 Thes 2 4 as M. Beza observeth in his Annotations upon this place yet vvil I not insist thereupon but keep unto the vvords as they are in the Greek copies and translations usually And first let this be noted remembred that the question here treated off vvas vvhether the church of Rome vvere the church of God or no vvhereupon I alledged those vvords of the Apostle vvhere he saith that Antichrist should sit in the Temple of God 2 Thes 2 4. and so insisted thereon And that the question vvas not about the maner of Antichrists sitting in the Temple of God vvhether he should sit as God therein or no. For that was not the point in hand nor is called in question betvven us And therefore I needed not novv alledge these words or insist thereupon And this is knowen to be usuall in all vvriters and disputers sometimes not so much as to mention sometimes not to insist at all upon such words whether of Scripture or of other vvriters as perteyn not to the argument and matter in hand or may well be omitted in other respects Which this man himself knovveth so vvell as I need not giue him any instances thereof Let his ovvn vvritings and other mens be observed hereabout Or to let them alone obserue but these allegations in the Scripture with the particulars there mentioned and treated off viz. Heb. 12 26. compared with Hag. 2 6. Also Rom. 10 6 7 8. with Deut. 30 11 14. And Mat. 21 8. with Zach. 9 9. So all this ansvver is but a shift and a meer cavill Secondly for the question and point in hand mark the words of the text that the Man of sin opposeth exalteth himself aboue al that is called God c. so that he as God sitteth in the Temple of God c. In the Temple of God saith the text it saith not As in the Temple of God as this mans exception would imply with the inferences made thereupon In deed the Apostle speaking of the maner of Antichrists sitting saith that he sitteth as God but speaking of the seat where he sitteth he saith expressely in the Temple of God and saith
then apply it unto that vvhereof it vvas a figure and accordingly understand it Or may not vve so understand and apply it as the Apostle doeth vvho as himself saith here applies it to a particular church 1 Cor. 3 16 17. vvith which place may be joyned 2 Cor. 6.16 though that may also be further extended Besides was not the Temple in Israell for any and every Synagogue familie and person among them And may not we now accordingly apply it to the Churches and Christians of the Gentiles And that the more seeing that then also it vvas for them coÌ„ming to the faith of Israel vvhether mo or fevver Or vvere not the Ievves distributed into severall and particular Synagogues which being joyntly considered vvere and might be esteemed as one people And are not the Christians euen those among whom Antichrist hath most prevayled distributed likewise into particular churches or parishes Which if any would in some good respect consider joyntly as one people vvho would striue about it so as it were not any way abused for maintenance of any errour against the trueth or vvord of God But of this I will not insist neyther alledge other things that here might be observed That alone may suffice vvhich I noted here before By reason whereof also I need not stand on that vvhich he speaketh about the catholick or universall church seing it is ynough for the matter in hand to find it in the particular churches so as is aforesaid Yet some things by this occasion may here be noted vvithall As namely that the Church of Christ is sometimes accounted as one ‘ Sal. Song 4 12 16. and 5 1. 6 2 11 garden being considered joyntly in one sometimes as many or sundry * Sal. Song 4 15. 6 2. 8 13 gardens in respect of the divers particular congregations thereof Each of which particular ones both is a garden it self and is also a part of that one or universal garden of the Lord. So as he vvhich dwelleth the trees herbes vvhich grovv in any one of these may be said to dwell and grovv not onely in that particular garden alone but also in the general or universall garden as it compriseth al the particular gardens within it they being al of them parts of the generall Likevvise the Church is sometimes resembled by ‘ Exod. 25 31. 2 Chr. 13 11. Zac. 4 2 11. one Candlestick having one shank or shaft out of which come divers branches vvherein are * Exod. 25 37. with Rev. 1 11 12 20. and 2 3 ch seuen severall lampes so as the light vvhich is set in any one of the lampes standeth not onely in that particular lampe but in the generall candlestick sometimes by “ 2 King 7 49. 2 Chron. 4 7. ten candlesticks sometimes by ‡ Rev. 11 4. two c. so noting both one catholick Church in generall divers particular Congregations in speciall sometimes moe sometimes fewer yet so as they are alwaies parts and members of the generall or universall vvhether they be moe in number and more florishing or fevver more decaying Where note moreover that the Candlesticks and Lampes were set in the Temple of God and that the church of Rome vvas a golden Candlestick as well as the rest of the Primitiue Churches that this man himself saith definitely †Animad p. 103. the true churches were many of them apostate when John wrote whom yet notwithstanding the Scripture calleth Christ acknowledgeth them to be †Rev. 1 11 12 20. and 2 1. golden candlesticks In any of vvhich if Antichrist the man of sinne had sit as in the church of Rome I suppose this man vvould not deny but his fitting then should haue ben in the Temple of God whether it vvere coÌ„sidered as a particular Lampe and Candlestick it self ’‘ M. Brig on Rev. 11 4. or as a branch also and part of the great and generall Candlestick vvhich is †Rev. 1 11 12 20. and 2 1. observed in the respects aforesaid to be a type both of the Catholick church and of the particular Congregations thereof like as here the Temple is by this man himself acknowledged and rightly also to be a type of both Animad pag. 78. As for the catholick or universall Church which the Pope claymeth for his Temple what is that to us vvho speak of the Temple of God spoken off by the Apostle 2 Thes 2 4. And vvhereas he vvould be taught hovv that vvhorish company that worship the Beast and Dragon can be the true catholike church spouse of Christ although that which I haue noted before be sufficient for the point in hand neither meane I now to insist on other things yet seeing thus he speaketh here let him first remember hovv but a litle before he told us ‘ Animad p. 77. the catholike church of the novv Romish religion as themselues describe it hath one part thereof on earth another under the earth and a third part in heauen now here himself speaketh onely of such as are on earth and those also such as vvorship the Dragon and the Beast spoken off Rev. 13 4. whereas the Catholick Church in deed conteyneth al the Churches and people of God that haue ben from the beginning of the world before ever there vvas a church yea or a city at Rome and that shal be to the end of the vvorld in any and every age thereof and in another respect all and onely the elect of God both Angels and men 2. And let himself now tell us vvhether he think there was no other church or churches of Christians catholick or particular vvherein Antichrist sate synce the apostasie of the Man of sinne but such as worshipped the Dragon which gaue power unto the Beast and the beast also himself withall Rev. 13 4. And who then were the Tabernacle those that dwelt in heauen whom the beast blasphemed and the Saints with whom he made vvarre tvvo and fourty moneths Rev. 13 5 6 7. and of vvhat church or churches they were considering also that the apostasie began so soone and spread so far and continued so long 2 Thes 2 3 7. with Rev. 11 1 2 c. 3. Let him also remember how Ierusalem came to be ‘ Ezec. 16 2 35 c. and 23 2 43. c an harlot old in adulteries and the Ievves to be †Esa 1 4 5 c. a sinfull nation laden with iniquitie forsaking the Lord and revolting more and more yea * Esa 57 3 4 5. c. sonnes of the soâ—ceresse the seed of the adulterer and the whore “ Esa 65 2 3 c. a rebellious people which walked in a way not good after their ovvne thoughts ‡ 2 Chron. 36 14. c. transgressing after all the abominations of the heathen and polluting the house of the Lord which he had hallowed in Ierusalem c. vvhenas yet they vvere