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.
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
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
living but their posteritie are meant for they perished in their synns save some few that turned to the Lord but their after generations found mercie Neyther can we deny if we rightly observe th'Apostles doctrine in Rom. 11. but those and the like promises made by the prophets doe belong to the Iewes even at this day though for the present they are without the covenant in their owne persons for when the fulnesse of the Gentiles is come in all Israel shal be saved sayth he as it is written There shall come out of Sion the Deliverer and shall turne away ungodlynes from Iakob And this is my covenant unto them when I shall take away their synns As concerning the Gospel they are enemies for your sakes but as touching the election beloved for the fathers The conditions propounded he observeth not namely Return thou backsliding Israel and J will not cause mine anger to fall upon you Onely acknowledge thine iniquitie c. But pleadeth as if they in that rebellious estate were still in their persons in the covenant of grace visibly though God because they returned not had given them the bill of divorce Contrary to the gospell which sayth If we say that we have fellowship with God and walk in darknes we lye and doe not the trueth If we confesse our synns he is faithfull and just to forgive us c. If we say that we have not synned we make him a lyar and his word is not in us 1. Ioh. 1. 6. 9. 10. Now this was Israels state they walked in darknes and synns and left all the Commandements of the Lord their God they would not turne from their evill wayes nor hear the Lords prophets nor beleeve in the Lord their God but walked in all the synns of Ieroboam they departed not from them until the Lord removed Israel out of his sight And if any of them after their dispersion returned to the Lord they were then received so also were the Gentiles that turned to him and so the Iewes at this day that come unto Christ. He distinguisheth not the times For their mariage with the Lord which he sayth the best writers expound of the covenant of grace if he referr it to the future time of Christ is true but then it will nothing help those unrepentant synners divorced from the Lord for by the bill of divorce the mariage is dissolved as before is proved If he referr it to former times it agreeth not with the scope of the prophesie as I shewed but if that be granted him then his best writers wil hardly prove it to meane the covenant of grace for better then they doe shew it to be the covenant of the Law even Ieremie himself and Paul his expositor For Ieremie in chap. 31. v. 32. useth the same word Baalti J was maried to them when he speaketh of the old covenant made when they came out of Egypt which was the covenant of workes not of grace though they were then also in the covenant of grace as they were in the faith of Christ. And Paul expoundeth that word Baalti according to the Greek version J regarded them not Heb. 8. 9. which is quite contrary to mine opposites purpose But it is usual in the Prophets to speak of things to come as already doen as Esaias prophesying of Christ sayth Unto us a child is borne Esai 9. 6. who was not borne til many yeres after And so here the Greek version so much approved in the new Testament expoundeth this word Baalti J am or was maried futurely thus For J wil rule over you and wil take you one of a citie and two of a familie and bring you into Sion so it is a prophesie of a future mariage with Christ and accordeth to the Apostles writing unto that people saying ye are an holy nation a peculiar people c which in time pass◠were not a people but are now the people of God which had not obteyned mercie but now have obteyned mercie 1 Pet. 2. 9. 10. When was the time that Israel were no people nor obteyned mercie unless when Lo-ammi and Lo-ruhamah were borne Hos. 1. 6. 9. and Ephraim was so broken that it was not a people Esai 7. 8. Thus Peter testifying they were no people by which name Moses calleth the Gentiles when they were estranged from God Deut. 32. 21. and Paul saying that God regarded them not or cared not for them because of their breach of covenant Heb. 8. 9. doe overthrow all my opposites plea for them in their most synfull and unrepentant estate That which he sayth from Jer. 3. 1. that God dealt otherweise herein then a man doth with his wife whom he putteth away c helpeth him not First he should say then a man might doe with his wife for it was syn for such a man to returne to his wife it polluted the land Jer. 3. 1. the reason wherof was the man by unjust divorce had caused his wife to be defiled as the law closely teacheth Deut. 24. 1. 4 which fault cannot be imputed to the Lord. Secondly the Lord dealeth likeweise with the Gentiles when they turne from their adulteries he receiveth them according to his former covenant and spiritual mariage with Noe and his seed Genes 9. 9. 16. Esai 54. 1. 4. 5. 9. 10. So the promise being conditional benefited not them that would not returne unto him The last point of the stablenes of Gods promise though but a few are made partakers of it Rom. 11. 1. 5. is true and concerneth as well the Gentiles as the Iewes for in all ages God brought some of the Gentiles into his grace as the whole historie of the scripture sheweth Wherfore it is marvel how he could so insist upon the promise made to the Iewes to their children in Act. 2. 39. wheras the promise of grace in Christ perteyned also to the Gentiles as is testified by all the Prophets Deut. 32. 43. Psal. 117. Esa. 19. 24. 2◠49. 1. 6. Ezek. 4◠22 And wheras next he digresseth to speak of Iudah and from Esa. 54. 4. compared with Ier. 51. 5. would shew how in one respect they were forsaken and bare the reproch of widowhood to weet by their captivity in Babylon and in an other respect they were not forsaken as a widow of the Lord who yet remembred his covenant to shew them mercie he foloweth his own wisdom in expounding the scriptures regardeth not the wisdom of God who elswhere hath opened that prophesie after a heavenly manner The prophet Esaias in chapt 53. foretold of Christ and of his suffrings and in chap. 54. he prophesieth of the Christian church and beginneth Sing joyfully ô barren woman thou that didst not beare for moe are the children of the desolate then the children of the maried wife sayth the Lord. This argument he goeth on to inlarge shewing the former shame and reproach which this