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
forsake you Novv for a long season Israell hath ben vvithout the true God and vvithout a teaching Priest and without Lavv But vvhen they in their trouble did turne unto the Lord God of Israel and sought him he vvas found of them And in those dayes there vvas no peace to him that vvent out and to him that came in but great vexations vvere upon all the inhabitants of the countreyes And nation vvas destroyed of nation city of city for God did vex them vvith all adversitie Be strong therefore let not your hands be vveak for your vvork shal be revvarded 2 Chro. 15 2 7. Here the Prophet incourageth them in the work service of the Lord and exhorteth them to continue and goe forvvard vvith the reformation of Religion vvhich vvas already begunne whereof there is speach in the chapter going before vvhere it is said that * 2 Chron. 14 2 5. Asa did that vvhich vvas good and right in the eyes of the Lord his God For he took away the altars of the strange Gods and the high places and brake downe the images and cut down the groues and commanded Judah to seek the Lord God of their Fathers and to doe the Law and the commandement Also he took away out of al the cities of Iudah the bye places and the images and the kingdome was quiet before him Novv to incourage them to continevv this reformation so wel begun the Prophet useth divers reasons both in respect of things present and things to come and things already past and all of them in regard of the Lord himself his dealing vvith them according as they did or should walk vvith him Touching things present because the Lord had now â—hevved himself to be vvith them in giving theÌ„ deliverance from the Ethiopians and victorie over them vvhiles they vvere careful of reforming his vvorship For the time to come that if they sought the Lord putting trust in â—im and being carefull to vvorship him according to his vvord the Lord â—ould be found of them but if they should forsake him declining to false vvorâ—hip leaving of the reformation begun then he would forsake them leaue â—â—em in their daungers and miserie For the time past that Israel had ben a â—â—â—ng season without the true God and vvithout a teaching priest and vvithout law c. 〈◊〉 vvhich time no peace but much anguish and trouble had ben unto them Which â—hether it be understood of the tenne tribes of Israell or of Iudah or of 〈◊〉 Israel together as it is by ‡ Lavateâ— Strigelius Piscator c. in 2 Chro. 15. divers diversly applyed yet it commeth to â—â—ke purpose for the point in hand shewing how they neglected and left â—â—f the true vvorship of God and were then by the Lord punished divers â—aies If it be understood of the tenne tribes as vvell it may be then we may apply it to Ieroboams defection and the estate of things among them from that time to the daies of Asa here spoken off For novv they had left the Temple and true vvorship of God and follovved Ieroboams calues and so are said to be * See also more hereafter about the phrase of forsakeing the Lord c. p. 67 c. vvithout the true God Now likevvise they had left the Lords Priests that were of Aarons line set them up Priests of the lowest of the people and vvere vvithout a teaching priest not having true doctrine soundly taught nor yet regarding it and being vvithout the sacrificers of the Lord. Novv also they had left the Law of the Lord and follovved the commandement of the King and their owne inventions Hos 5.11 and 13.2 and so are said to be vvithout Lavv. And thus applying it to the ten tribes of Israel vve may well understand it of the defection of those times vvhen they left the true worship of God and follovved the calues at Dan and Bethel c. If it be understood of Judah as some apply it and the terme †By a Syneedoche Israell is sometimes put for Judah 2 Chron. 12.1.4.5.6 and 21.2 c. then it may be referred to the apostasie and false vvorship that had prevailed in Iudah since Rehoboams time in vvhose dayes Iudah is said to haue forsaken the Lord and his lavv and to haue built by places and images and groues c. 2 Chro. 12.1 2 5. vvith 1 King 14 21 24. The reformation vvhereof Asa had novv begun to make As at other times also after this the Lord complaineth of Iudah by the Prophet saying Can a maid forget her ornaments or a bride her attire yet my people haue forgotten me dayes vvithout number Ier. 2 32. If it be understood of all the tribes of Israell together as some also apply it and so the vvord Israell is often used then it may be referred to the defection and leaving of the true worship of God so often mentioned in the book of Iudges as where it is said that the childreÌ„ of Israel did evil in the sight of the Lord and forsook him served Baal and Ashtaroth c. Iud. 2 11 12 13 c. And here for the point in hand note that in the Scripture by forsaking the Lord is often meant the leaving of his true worship and service the follovving of idols and idolatrie c. As vvhen it is said that the children of Israell did evill in the sight of the Lord and forsook the Lord God of their Fathers there is further added this explication that they served Baalim and follovved other Gods of the Gods of the people that vvere round about them c. Iud. 2 11 12.13.19.20 So also Rehoboam king of Iudah and all Israell are said to forsake the Lord 2 Chr. 12 5. that is to forsake the lavv of the Lord 2 Chr. 12 1. and to transgresse against the Lord ver 2. provoking him to jelousy vvith their sinnes and building theÌ„ high places images groues c. 1 King 14 21 24. And thus the Lord long after again complaineth of Iudah by Ieremie saying My people haue committed tvvo evils they haue forsaken me the fountaine of living vvaters and hevved them out cisternes broken cisternes that can hold no vvater Ier. 2 13. going after Baalim ver 23 c. making cakes to the Queen of of Heauen powring out drink offrings to other Gods to provoke me to anger Ier. 7 18. and 44 16 19. And I vvill sette my judgments against them touching all their vvickednes vvho haue forsaken me and haue burnt incense unto other Gods and vvorshiped the vvork of their owne hands Jer. 1 16. And many the like throughout the Scriptures good to be observed thereabout As Iudg. 10.6 1 Sam. 8.8 and 12.10 1 King 9.9 and 11.33 and 18.18 2 King 21.21.22 and 22.17 2 Chro. 7.22 and 21.10.11 and 24.18.20.24 and 29.6 and 34.25 Esa 65.2 11. Jer. 5.7.19 and 9.13.14 and 16.11 c. Which maner of speach with
time * 2 Kin. 17 18 9 10 11.12 Israell had no bill of divorce nor was put avvay of a loâ—â— time but abode in the land about two hundred yeeres after as appeareth plainly by the historie But this Scripture vvhich they joyne vvithâ—â— â—ut of Jer. 3.8 was spoken in ‡ Ier. 3 6. Josiahs time the †1 Chr. 3 10 14. fifteenth King from Reâ—oboam aforesaid who raigned ‘ 1 Kin. 14.21 2 Kin. 22 1. about three hundred yeere after him At vvhich time Israell vvas put out of the land of Canaan and caryed away into Assyria a “ Amo. â— 17 polluted land and so had the bill of divorce here â—poken off Which fell out * 2 Kin. 18 10 11. in the sixt yere of Hezekiahs raigne as I noâ—ed before Which times and cases therefore how far they differ one froÌ„ another so from the point in hand vvho is there that cannot obserue 7. Finally here might further be considered how in this chapter also the Lord biddeth Ieremie †Ier. 3 12 13 14. goe and proclaime these words toward the North and â—ay Returne thou backsliding Israell saith the Lord and I vvill not cause myne anger to fall upon you for I am mercifull saith the Lord I will not keep anger for ever Onely acknovvledge thyne iniquitie that thou hast transgressed against the Lord thy God and hast scattered thy waies to the straungers under everie green tree and ye haue not obeyed my voyce saith the Lord Turne O backsliding children saith the Lord for I am maried unto you and I will take you one of a city two of a family and I vvill bring you to Zion Ier. 3 12 13 14. Where divers things about the points in questioÌ„ might be observed if I would stand thereon As namely First that the Lord here biddeth the Prophet Ieremie Goe and proclaime these words tovvards the North that is towards †2 King 17 6. Assyria the land of the Medes vvhither Israell was now caried away out of the Land of Canaan 2. Secondly that he should call them to repentance saying Return thou back sliding Israell saith the Lord c. and so promise them mercy in the name of the Lord saying I vvil not cause myne anger to fall upon you c. which sheweth that the Lord had not dealt with them as they deserved â—ut could yet make his anger fall more upon them if he vvere not merciâ—â—ll and one that kept not anger for ever And that he dealt otherwise herein then a man doth vvith his vvife vvhom he putteth avvay and she becomes another mans as he shewed before in ‡ Ier. 3 1. this chapter Thirdly that he saith here to Israell Onely acknowledge thine iniquitie that thou hast transgressed against the Lord â—y God c. as in the other chapter before “ Ier. 2 2 19. he said to Iudah Thyne owne wickednesse shall correct thee and thy back slidings shall reproue thee know therefore and see that it is an evil thing bitter that thou hast forsaken the Lord thy God c. where those words the Lord thy God * Gen. 17 â— are words of the covenaÌ„t Fourthly and specially that he saith Turne O back sliding Israell saith the â—ord for I am maried unto you c. ‡ Piscator Calvin c Which mariage the best writers upon this â—â—ace expound also of the Lords covenant of grace 5. And finally that â—â—e Lord vvould take them one of a city and two of a familie and bring them to Ziâ—â—â— c. So teaching as †Calvin in Jer. 3 14. one vvell noteth upon this place that in their â—irning to God they should not stay one for another and that though â—â—e body of the people should remain obstinate yet if a few returned to â—â—e Lord he would be readie to receiue them Which sheweth the stabiâ—â—tie and eternitie of the Lords covenant as he spake to Abraham both â—â—r him and his seed in their generations Gen. 17 7. And that the Lord â—â—membreth and performeth his covenant if but a few be made partakers of that grace as Paul also shevveth Rom. 〈…〉 may â—â—â—â—vvise teach us in our comming to the Lord and yeelding obedience to his vvord not to depend upon the multitude nor to stand looking and wayting one for another but readily to follow the Lords calling as in another case Christ spake unto Peter Joh. 21 20 21 22. These and other like things might here be observed But they are not the things that I purpose to insist upon because this point coÌ„cerneth the case of Israel being now put out of the land of Canaan and caried away into Assyria vvhereas our question is of the estate of Israell in their defection from the time of Ieroboam that set up the calues and so forvvard vvhiles yet they were not put away but remained in the land of Cannaan By which all may see that this Scripture here cited by them is vainly alledged being not to the purpose and question in controversie Yet notwithstanding having this occasion I think it not amisse about this matter here to annexe two things further to be considered off the one concerning Israell the other concerning Iudah As touching Israel that whereas they were now put out of Canaan caried avvay into Assyria and placed in Halah and in Habor by the river of Gozan in the cities of the Medes as is recorded 2 King 17 6. there is particular and expresse mention among the places whither they were caried of the cities of the Medes Wherevvith if we compare the Acts of the Apostles we shal find also particular mention hovv when the holy Ghost came upon the Apostles at the feast of Pentecost after Christs ascension and they spake with toungues to the Ievves that were novv at Ierusalem of all nations under heauen to every one in their ovvne toungue that among the rest there were also Medes Act. 2 9. Which is the more to be observed first because this is one of the places before mentioned vvhither Israell was caried avvay by the king of Assyria vvhen God put them out of his land 2 Kin. 17 6. Secondly because Peter now speaking unto these with the rest saith unto them as to the rest the promise is made unto you and to your children c. Act. 2 9 39. like as also upon another occasion straightway after speaking to the Iewes in the Temple he saith unto them Ye are the children of the Prophets and of the covenant which God made vvith our Fathers saying unto Abraham And in thy seed shall all the kinreds of the earth be blessed Vnto you first God having raised up his sonne Jesus sent him to blesse you in turning away every one of you from his iniquities Act. 3 25 26. Thus shevving that God still remembred and regarded his covenant tovvard them and how the grace and benefit thereof vvas extended unto them in Christ Now whereas
8. My people for their sinnes is delivered unto the adversarie the nations stand up against them c. And hitherto of the application hereof unto Israell Now if this Scripture be understood of Iudah then the inferences that he bringeth from hence upon Israell vvill fal upon Iudah Which yet himself acknovvledgeth vvas novv the church and people of God And that it may thus be understood applyed to Iudah these reasons may shew 1. The * Mic. 1 1. title of the prophecy directeth it as vvell to Ierusalem of Iudah as to Samaria of Israell 2. Divers particular speaches in the prophecy it self as when he saith in the first chapter †Mic. 1 5. What are the high places of Judah are they not Ierusalem Again †ver 9. Her wound is incurable for it is come unto Judah he is come unto the gate of my people euen to Ierusalem And again ‡ ver 13. O thou inhabitant of Lachish a city of Iudah bynd the charet to the swift beast shee is the beginning of the sinne to the daughter of Zion for the transgressions of Israell were found in thee And in the second chapter the verses here alledged the general termes ‡ Cha. 2 3. 5 7 8 9. of the house of Jacob and the people of the Lord c. And that these the like termes are in the Scriptures divers times put for Iudah none vvil deny Among many other places see these towching the terme Jacob and the house of Jacob Esa 8 17. and 48 1. Jer. 5 20. Lam. 1 17. and 2 2. Obad. v. 10. and 11. Mic. 2 12. and 3 1 8 9. Nahum 2 2. And for the terme of the people of the Lord applyed to Iudah Jer. 2 11 13 31 32. and 4 11 22. and 5 31. and 6 27. and 8 7. and 23 2 22 27 32. Ezech. 13 10 18 19. Joel 2 17 18 19 26. Obad. v. 13. Zeph. 2 10. in an hundred places besides 3. The particular termes of Zion Jerusalem the mountayn of the Lords house and the like used in this prophecy Mic. 3 9 10 12. and 4 7 8 c. 4. The sharp denunciation uttered by Micah where he saith Zion for your sake shal be plowed as a field and Ierusalem shall become heaps and the mountayne of the house as the high places of the forest Mic. 3 12. is expresly noted to haue ben spoken in the daies of Hezekiah king of Iudah to al the people of Iudah Jer. 26 18. which is very specially to be observed 5. The direct and particular mention that the daughter of Zion shall goe forth of the city Ierusalem euen unto Babylon Mic. 4 10. By all vvhich and the like that in this Prophet may be observed it can not be denyed but that this prophecy was directed to Iudah aswell as to Israell Whither also may be referred the generall reasons here * Pag. 105. before alledged concerning them both Whereupon vvill followe upon these mens assertion that if the Scriptures here cited by them will beare their inference and be applyed to Iudah that they then were not the church and people of God neither however they would be so esteemed and named And so vvhatsoever they would bring upon Israell in this behalf is now by themselues brought upon Iudah so as Iudah by their assertions was not now the Lords not the people of the Lord nor his vvife nor under his covenant nor a true church nor had circumcision or other ordinances of the Lord that vvere the Lords signes and seales of his covenant and forgiuenes of sinnes but such a vvere in their use false and deceitfull cursed and detestable and what not if we should beleeue their assertions and conclusions But vvhether in deed such stuffe and dealing of theirs be not rather to be esteemed false and deceitfull accursed and detestable let the godly vvise judge Touching Hos 2.18.19.20.23 The next Scriptures here alledged are Hos 2 18 19 20 23. vvhich speak of the time to come after their exile and casting out of the land Hos 2 18.19 20 23. vvhen they should againe return unto the Lord agreeing with that vvhich followeth in the next chapter Hos 3 4 5. vvhereas our question is of their estate and condition vvith the Lord vvhiles they vvere yet in the land and not cast out of his house or presence as yet but beloved pitied and holpen of the Lord as appeareth by that vvhich vvent before and follovveth after in this prophecy of Hoseah and by the historie it self 2 Kin. 13 23. and 14 25 26 27. and in many other places both of the historie and of the Prophets as †Pag. 58. c. here before I haue shevved in sundry particulars vvhich I need not repeat Touching Ioh. 10.16 Act. 18 10. 1 Cor. 12 2. Rom. 11 11 20 23.25 26. and 9 4. with Esa 59 20 21. Ezech. 34 23 30. Hos 3 5. By this also may appeare how that which he annexeth of the Gentiles called Christs sheep because they should be brought into his fold and of the Ievves called Gods people and beloved because they shal be graffed againe into Christ is not to the point and question in hand And so the Scriptures also vvhich here they cite abused in this behalf viz. Ioh. 10 16. Act. 18 10. 1 Cor 12 2. Rom. 11 11 20 23 25 26. and 9 4. with Esa 59 20 21. Ezec. 34 23 30. Hos 3 5. inasmuch as they speak of the estate of Ievves Gentiles for time to come vvhereas our question and the Scriptures speaches alledged by us are of Israell for the time then present vvhen novv they vvere in the land of promise not cast out by the Lord as yet Which may suffice for a ful aunsvver hereunto Yet some other things also may be noted that vvil giue further light and confirmation hereunto As first that thus he vvould make Israels estate vvhiles yet they remayned in the land of promise and under the Lords covenant having also the great things of his lavv vvritten unto them c. to be like the estate of the Heathens vvhiles they vvere straungers from the covenants of promise and had not the vvord and statutes of the Lord giuen unto them c. Which I haue noted here before among his errours Secondly that he makes the estate of Israell vvhiles they vvere in the Lords land and before Christ vvas exhibited as is aforesaid to be like the estate of the Ievves at this day vvhen they are novv cast avvay for a time some of the braunches broken of Christ being come in the flesh and refused by them c. Rom. 11 11 12 15 17 20 25. Thirdly that in this treatise of his he so speaketh of Israell of old and of the Iewes at this day as if the Lords covenant euen on his part were not an everlasting covenant stable and enduring for ever concerning them Whereas the Lord himself saith I will establish my
Zedekiah and the other Ievves that remayned at Ierusalem called naughty figges for whoÌ„ greater punishment was reserved Ier. 24 1 2 3 5 c. Also Zedechiah is Iechoniahs uncle 2 Kin. 24 17. and his sonne 1 Chro. 3 16. and his brother 2 Chron. 36 10. in divers respects The place of the holy city is called profane Ezec. 48 15. and 42 20. yet the name of the city is The Lord is there Ezech. 48 35. and that place in other respect may be considered as a part of the holy oblation Ezec. 48 8 20. with 45 1. c. as Ierusalem also is called the holy city Neh. 11 1 8. Mat. 4 5. and 27 53. And the faithful city becometh an harlot and yet is still the daughter of Zion the house of Iacob the Church and people of God Esa 1 1 21. with 10 32. and 37 22. Ier 2 4 13. and 5 20 21. Mic. 2 5. and 3 1 9 10. c. And very many such like every where in the Scripture may be observed And hitherto of Rom 11 11 20 23 25 26. vvhich he citeth and of ver 27 28 29. the citation of which verses he omitteth whereas they are specially to be observed for confirmation and assurance of the perpetuity unchaungeablenes of the Lords covenant made vvith the Fathers Abraham Isaac Iacob and their seed for ever Rom. 9.4 Like things may be observed out of the other Scriptures here cited by him as Rom. 9 4. with vvhich he should haue joyned also ver 5. vvhere the Apostle shevveth that to the Iewes apperteyne the adoption covenants promises Esa 59.20 21. 〈…〉 Fathers c. And Esa 59 20 21. vvhere the Prophet teacheth that the Lords covenant is with them and their seed for ever And Ezech. 34 23 30. where the fruits of the Lords eternall covenant vvith his people are largely described euen * 〈…〉 2â— 25. vvhen he shall haue punished them for their sinnes and â—avenged the quarrell of his covenant upon them Where also is specially to be observed how he is still called the Lord then God and they his people ver 30. which are the words of the covenant And where moreover vve may learn to put difference between this phrase of the Lord being their God and they his people vvhich is so euen †Psal 89 30 34. 106 43 44 45. when and vvhiles the Lord doth visit their iniquities with the rod betvveen their knovving of the Lord their God to be vvith them and they to be his people by the enjoying of his mercies and fruits of his favour according to his adoption and eternal covenant ver 30. and 31. Like as there is difference betvveene “ Ezec. 2 3. 33 7. Zac. 1 1. 2 3 4. a Prophets being among them between ‡ Eze. 2 5. 33 33. Zach. 2 9.11 their knowing of this that a Prophet hath ben among theÌ„ Finally note here hovv this being the onely place of all those that he alledgeth together vvhere the title of Gods people vvhereof he speaketh is ascribed unto them the Prophet in this place speaketh not simply or onely of their being Gods people but of their knowing and finding by experience that the Lord their God is vvith them and that they are his people Which being well observed as I haue shevved here before is the more against this man himself Like as also is the next and last place which he citeth out of Hos 3 5. Hos 3 5. vvhere it is expressely said that vvhen the children of Israel being put out of the land and punished for their idolatrie and other sinnes shal haue fit many dayes without a king c. then afterward they shall returne and seek the Lord their God which are the vvords of the covenant and David their king and shall feare the Lord and his goodnes in the latter dayes By vvhich it is evident that there is all that time no default on the Lords part but that it is vvholly of themselues vvho in so long a time doe not returne and seek the Lord their God and Christ their king nor fear the Lord and come to his goodnesse all this while And vvhereas he speaketh of this people being called beloved in respect of their estate to come he may see in the beginning of this chapter but three or four verses before that which he citeth that this term of beloved yea beloved of their friend and husband was ascribed unto them by the Lord vvhen Hoseah prophecied notwithstanding their adulterous estate being idolaters and apostates The vvords are these vvhich upon like occasion haue ben treated off before Then said the Lord unto me saith Hoseah Goe yet loue a woman beloved of her †Or husband as Ier. 3 20. friend yet an adulteresse according to the loue of the Lord toward the children of Israell who look to other Gods and loue flagons of vvine Hos 3 1. Which Scripture being vvell considered and compared vvith the other Scriptures aforesaid doeth so evidently convince this mans erroneous assertions and abuse of Scriptures as it may suffice for answer and refutation of all that he hath throughout his treatise about the matters aforesaid And hitherto of these objections concerning the circumcision estate of Israell Some other things moe of like sort doth this man and others except hereabout vvhich I need not novv stand upon By that vvhich hath ben said the discreet Reader wil find how to answer any other objections which they bring hereabout And in the things aforesaid I haue vvritten more largely then I purposed that so I might vvith one labour both more convince them and better informe the Reader concerning these things Yet there being another objection or tvvo that are much urged about this matter I vvill novv also in particular annex somewhat further thereabout and then God vvilling proceed to other matters vvhich are novv likewise much called in question OBIECTION VI. But if Israel now were the church and people of God then ought none to haue left them it had ben schisme so to doe c. ANSWER 1. Nay the same Prophets that acknovvledged them to be the people of the Lord yet taught all to leaue and forsake their sinfull estate false vvorship vvhereinto they vvere fallen being novv become idolaters apostates schismaticks that had divided themselues from Iudah c. Hos 4 15 16 17. and 5 2 3 11. and 11 12. Amos 4 4 5. and 5 4 5. with Mic. 1 5 13. 2 5. and 6 16. 2. Euen in Iudah also it may be observed that both in the time of Manasseh vvhen he set up a grauen image in the Temple of God and caused Iudah to sinne vvith his idols as also in the dayes of Iehojakim long after in the time of the Machabees vvhen Antiochus set up his idoll and other profanations in the Lords sanctuarie then the faithfull syncere vvorshippers of God refused to communicate vvith them
c. Where marke again that Northward at the gate of the altar of the house and Temple of God was the seat of this image of Ielousy or idoll of indignation another fit type of Antichrist and of his seat in the church of God among Christians ‡ or the God of stroÌ„g might of forces fortresses munitions the Almighty God c. as this other was in the Temple of God among the Iewes Daniel the Prophet speaking of Antiochus Epiphanes and of his Captaynes and Souldjours and the Overseers vvhich he set over Ierusalem and Iudah as also of Iupiters image set in the house of God c. other fit types of Antichrist also saith thus And armes shall stand on his part and they shall pollute * or The Sanctuarie that is the Temple of God and the Munition that is Jerusalem being vvell described the sanctuarie of strength and they shall take away the dayly †or worship sacrifice and they shall place the abomination that maketh desolate c. And the king shall doe according to his will and he shall “ 2 Thes 2 4. exalt himself and magnifie himself aboue every God and shall speak marveilous things against the God of Gods and shall prosper til the indignation be accomplished for that that is determined shal be done Neyther shall he regard the God of his fathers nor the desire of women nor regard any God but shall magnifie himself aboue all And as touching * Dan. 7 25. 2 Pet. 2 18. Rev. 13 5 6 11. the God of strong forts in his seat he shall honour yea he shall honour †Iupiter Olympius 2. Machab. C. 2. as Piscater others expound â—t applying it aâ—â—o to the breaden God honoured by the Pope with gold silver a God whom his fathers know not vvith gold with silver and with precious stones with pleasant things c. Dan. 11 31 36 37 38. Wherewith also compare Dan. 7 24 25. and 8 9 10 11 12. and 12 7 11. with 1 Machab. 1 23 39 49.50 53 57 62. c. and 2 Machab. 5 11 22. c. and 6 1 11. c. 2 Thes 2 3 4 7 12. 1 Tim. 4 1 2 3. 2 Tim. 3 chap. 2 Pet. 2 chap. 1 John 2 18 19. Rev. 11 2 3. and 12 1-6 7 14. c. and 13 5 6 7 11. c. And especially this place 2 Thes 2 3 4. Where the Apostles words noted downe here †Pag. 124. before doe so fitly agree vvith that speach of the Prophet Daniels as they may well be esteemed to haue direct reference thereunto the former being a fit type of this other in very many things of speciall vvaight and moment and for the point in hand very evident and playne yea such as by the reference aforesaid doe necessarily evince that as the Sanctuarie of Strength whereof Daniel speaketh which was polluted by Antiochus and his instruments and Gods seat vvherein the idoll vvas placed and honoured was the Temple of God at Ierusalem and so a true Temple though lamentably profaned and defiled by the meanes aforesaid so also the Temple vvhereof Paul speaketh wherein Antichrist the Man of sinne sitteth is likevvise the Temple of God so a true Temple though miserably polluted and profaned by Antichrists sitting and exalting himself therein as the Apostle speaketh Where moreover we must stil remember that the things vvhich hapned to the Ievves for examples were tipes of things befalling the church under the Gospel are vvritteÌ„ for our admonitioÌ„ upon whoÌ„ the ends of the world are come 1 Cor. 10 11. Rom. 15 4. Heb. 9 1 9 24. c. Ioh. 6 32 33. Iude v. 5 23. Rev. 2 14 20 c. So then here and in the other places before alledged see how plain needfull it is to distinguish betweene the carved image erected by Manasseh and the house of God wherein it was set 2 King 21 7. 2 Chron. 33 7. betvveen the Chaldeans and the holy Temple c. Psal 79 1. between Lucifer the King of Babylon and the Mount of the Congregation Mount Sion vvhere he said he would sit Esa 14 12 13. betvveen Baals Idol of jelousy or indignation and the Temple of God in the entry whereof it was set Ezech. 8 3 5. betvveen Antiochus his Captaynes Souldjours Overseers and Idols and the Sanctuarie Fortresse seat of God which they polluted and profaned in vvhich and over vvhich they were set c. Dan. 11 31 36 37 38. c. And so likevvise between the Man of sinne and the Temple of God vvherein he sitteth 2 Thes 2 3 4. Note also herewithall hovv fitly Iudah in her apostasie and estate yea the case of Ierusalem and the Temple there haue typed out unto us the apostasie and estate of the church of Rome Which I note the rather because that this being observed it will giue great light for the right understanding of that churches estate and for the better deciding of many questions thereabout and doeth also plainly manifest the errour of such as will not admit so much as to haue Israell in her apostasie made a type and patterne thereof nor to haue reasons and answers deduced and applied from the one unto the other whenas the Scripture it self leadeth us euen unto Iudah as a type and figure thereof in her apostasy and estate and yet more particularly also to Ierusalem and the Temple of God As appeareth evidently and vndeniably by comparing together the Apostles words with the Prophet Daniels 2 Thes 2 3 4. vvith Dan. 11 31.36 37 â—8 c. besides that which to the same purpose may likevvise be observed out of the other Scriptures here before mentioned and all such like 8. To vvhich end for the question in hand obserue also that which Iohn hath in the Revelation vvhen he saith ‘ Rev. 11.1 2. And there vvas giuen me a reed â—â—ke unto a rod and the Angell stood saying Rise and measure the Temple of God and â—he Altar and them that vvorship therein But the Court vvhich is vvithout the Temple 〈◊〉 leaue out and measure it not for it is giuen unto the Gentiles * Gr. cast out and the holy city shall â—hey tread upon tvvo and fourty moneths Rev. 11 1 2. For the better understanding of which Scripture we are to remember that the Temple is diversly spoken of in the Scriptures sometimes so as it compriseth the vvhole Temple vvith all the parts thereof sometimes but in respect of some parts of it and that also diversely For the Scripture sheweth how there were divers parts thereof as namely the holy place Hebr. 9 2 6. Exod. 39 1. and the most holy place 1 King 6 16 19. and 8 6 8. Hebr. 9 3 7. the courts 1 King 7 12. and 2 King 21 5. and 23 12. Psal 65 4. and 84 2. Ezech. 10 3 5. and 42 3. Zach. 3 7. both the invvard court of the Priests vvhich vvas
next the holy place and where the Altar of burnt offring stood Lev. 6 16.26 1 King 6 36. and 7 12. 2 Chron. 4 9. Ezech 10 3. and 40 19 23 27. and 43 5. and 44 17 21 27. and 45 19. and the outward court for the people which joyned to the court of the Priests Ezec. 10 5. and 40 17 20 31. and 42 1. 44 19. 1 Kin 7 9. 2 Chro. 4 9. and 23 5. Esa 1 12. and 62 9. Psa 84 2 10. Jer. 19 14. and 26 2. Which outward Court is called the Temple oftentimes by the Euangelists vvhere there is mention of Christs preaching the peoples being in the Temple Luke 21 37 38. and 2 27 37. Iohn 18 20. Also Act. 2 46. and 3 1. and 5 20 21. and of Christs vvhipping of buyers sellers out of the Temple Mat. 21 12 13. Joh. 2 14 17. and that none might cary a vessel through the Temple and other the like Mar. 11 15 16 17. Where also may be noted how * Ariae Montan. Antiq. Iudâ—â— Ariel lib. 5. pag. 92 93. some write that after Salomons first building of the Temple the peoples Court vvhich at first was but one being common both for men and vvomen came in time to be severed with a partition into tvvo one for the men and the other for the women Also that without the courts aforesaid there was an other built vvhich they called CHOL that is profane whereinto the straungers of the Gentiles that professed not the name of Israell might come for to pray and the Ievves also that were unclean not yet purged according to the rite of the Sanctuarie Which †Graser Plaga Reg. in Apoc. 11. some think is here to be observed and to be applied hither for the better understanding of this Scripture Novv therefore as touching this Scripture Rev. 11 1 2. vvhether vve understand it more generally of the Christians and Christian Church vvith observation of differences among them as by the measuring of some and not measuring of other parts thereof may be considered or whether yet more specially we apply the latter clause of the Court city to the outvvard visible estate of the church and Christians held by Antichristians so making applicatioÌ„ of this last estate to the church of Rome and the Christians that are likevvise mynded every vvay it vvill follow that the estate of the said Church and Christians is to be looked upon esteemed according to the estate of the Temple at Ierusalem and particularly vvith reference to the Court and holy city giuen to “ So the Ievves for their impietie arâ— called the princes of Sodome people of Gomoriah Esa 1 2 3 4-10-12 the Gentiles and therefore is to be accounted the Church and city of God as the other vvere his court and city though polluted and defiled sundry waies yea so as the city that had ben faithful now became an harlot Esa 1 2 10 12 21. c. Ezech. 16 2 35. c. Dan. 11 31. c. Hovv yet more particularly to expound and apply the Temple the Altar the vvorshippers therein the Court the holy city c. would require a longer discourse and many haue vvritten vvell thereof in our ovvne tongue though vvith some difference of interpretation and application thereof So I shall need to note the lesse thereabout Thus much therefore onely I doe novv obserue for the present occasion here That first it be considered vvhether there be here any mention of the most holy place unles it be as ‡ M. Bright man on Rev. 11 1. some think included in the generall of the Temple of God or any reference thereunto because it vvas a type of heauen as the Apostle plainely teacheth Heb. 9 24. whereas here is the description of the estate of Gods church and people on earth Secondly whether by the Temple of God in this place may not be understood the holy place and figuratiuely the faithful Christians and more invvard Church of God so to speak invisible to men but seen and preserved by God that measured and sealed them for his like as the holy place vvas not open to the people but vvas for the Priests alone that ministred there before the Lord And likevvise by the altar and the vvorshippers in it to understand the Altar and Priests that offered thereupon vvorshipped God in the Sanctuarie and holy place figuratiuely noting the spirituall vvorship and mediation of Christ vvith the faithful Christians and vvorshippers made Priests unto God vvho wholly and onely relye upon Christ and in his mediation alone present themselues and their worship unto God to whom novv they are knowen though unto men unknovven or unregarded Thirdly by the Court without the Temple to understand the Court of the people called ‘ Ezec. 10 5. 1 King 7 9 12. 2 Chro. 4 9. the outward court the great Court * Ariae Montan. Antiq. Judaic lib. 5 pag. 92. the Court of Israel noting in figure the visible Church and Christians though some Copies also here read it the Court that is within the Temple which was the court of the Priests exempting the court it self from the Altar and worshippers in it before spoken off and †Graser in Rev 11 2. others take it of the outmost court of all called CHOL that is profane vvhither both the heathen that came to pray the Iewes that vvere uncleane might come as is aforesaid noting figuratiuely the visible estate of Christians corrupted sundry wayes defiled And by the holy city to understand the city of Ierusalem noting ‡ Ezec. 45 1 7. 48 8 35. in figure eyther †Psa 122 2 3 4. Esa 1 21. and 48. 2. Ezec. 42 20. Mat. 4 5. the visible church and outward estate of Christians more generally or * Esa 1 26 52 1. 60 14 21 22. such as are truly godly in deed Gods holy Church more particularly Fourthly by the Gentiles to understand not heathens alone as Antiochus c. but the sinfull rebellious Ievves called the rulers of Sodome people of Gomorrah Esa 1 10. so figuratiuely noting profane and wicked Christians the Antichristian hierarchie Locusts spoken off Rev. 9 1 11. And by their having of the court giuen unto theÌ„ their treading of the holy city two and fourty moneths to understand in one respect their having possessing of the visible face of the Christian church frequenting conversing dominering therein in another respect their afflicting of Gods holy church and faithfull ones 1260 yeeres or the time appointed by God Rev. 11 2 3. Which ‘ M. Bright man on Rev. 11 2 3 c. some think taking it in the first sence or respect did begin in Constantines time when the Church came to haue a generall peace freedome from the persecutions whereunto it had ben subject three hundred yeres before and did together with the peace grow sundry
clause vvhich he savv I mentioned about Antichrist that he takes not away wholly the church of God c. Is it because he can fynd no answer and yet vvill not yeeld to the trueth and therefore rather then he vvill not oppose useth these shifts and slye conveyances thinking that his followers vvil not obserue these sleights of his Hovv ever it be let the reader obserue that himself seeth the heathens haue not the church of God as the church of Rome vvhere Antichrist sitteth hath and that therefore fetching his answer from the heathens he doth vvholly leaue out this clause of the Church of God which they haue not among them in their estate and so in deed giues us the cause whiles he would seem to oppugne it And whereas he saith the Divel hath not taken avvay vvholly every trueth ordinance of God among the heathens it is nothing to the purpose seing they are not the church and people of God under his covenant neyther doe so enjoy any of them Take an instance in one of the particulars which he mentioned before where he said that the heathens reteyne baptismes or washings among them yet vvhen any of them leaue that estate and come to the faith and church of Christ they are to be baptized into the Lords name and to receiue the seale of his covenant giuen to his church vvhich they had not before But so may not be done vvith those that haue received baptisme in the church of Rome or any other apostate churches when they leaue such estate because they are already baptized into the name of Christ and haue in those Churches received the seale of Gods covenant which the heathens haue not As I haue shewed ‘ Pag. 27 c. here before more particularly And this is alwaies a sure ground and firme rule to be observed The Lord shevveth his vvord unto Jacob his statutes and his judgements unto Israel He hath not dealt so vvith any nation and as for his judgements they haue not knovven them Psal 147 19 20. That which he saith he noted here before is †Pag. 94 c. before ansvvered vvhither I refer the Reader And vvhere he saith next that the Divel and Antichrist so much as in them lay and as stood vvith the safetie of their deceitfull kingdome haue sought wholly to take avvay the church and trueth of God and to put lyes in the place this is against him self both implying that it vvas not vvholly done which is the thing that vve say and he oppugneth and manifestly shevving that Gods goodnes and power superabounded aboue all the malice and iniquitie of the Divell and Antichrist vvhich therefore vve should all obserue vvith thankfulnes to God not obscure or oppugne as the Anabaptists this man doth what they can Besides that Gods goodnes and power did yet more appeare in nourishing the vvoman his church in the vvildernes from the presence of the serpent Rev. 12 14. Like as before the Lord measured the Temple and Altar and vvorshippers therein vvhich were most inward and secret to himself vvhenas he gaue the Court of the Temple resembling the outward visible estate of the church into the hands of the Gentiles the Antichristian apostates and persecuters and the holy City to be troden upon by them which Court City notwithstanding vvere stil the Lords though thus exposed dealt vvith for the time appointed Whereabout I haue noted some fevv things ‘ Pag. 128 129 130 c. here before which the Reader may make use off concerning this matter Other things that might be observed thereabout I doe not now enter into or insist upon For the last thing which he alledgeth out of that which I vvrote heretofore euen in it also there is sufficient for confirmation of this matter against himself for us inasmuch as the apostasie of Antichrist the man of sinne ‡ Answ to M. Ja. p. 137. could not justly be accounted a mysterie of iniquitie and truely said to speak lyes in hypocrisy also privily to bring in damnable heresies and to haue a shew of godlynes if they did absolutely and vvholy depart from the faith and not onely from some points thereof c. And hitherto of the understanding of the Apostles vvords where he speaketh of Antichrists sitting in the Temple of God 2 Thes 2 4. and of the tvvo inferences thereupon against the Papists Anabaptists c. In all which this man opposeth what he can thus chusing rather to strengthen such in their errors then he vvill seem to haue erred himself or cease to oppose us thereabout Of Gods people in Babylon spoken off Rev. 18 4. Next I observed ‘ Advert pag. 59. here againe as I had done before concerning the baptisme had in the church of Rome that which is said Rev. 18 4. Goe out of her my people and partake not in her sinnes c. Whereupon I inferred that those words my people imply the covenant of God continued among them For thus is the covenant taught and set down unto us in the Scripture I will be your God and you shall be my people c. This also he setteth to oppose in words but confirmeth it in deed though against his will For vvhat doth he ansvver †Animad p. 80. These very words saith he are taken from Ier. 51 45. My people goe out of the midst of her where by my people the church of Babylon is not meant but the Israelites c. Very vvell But are not those words My people the words of the covenant as I said And vvere not that people now in Babylon the church people of God under his covenant Had not that people also polluted the Temple of the Lord and fallen into notorious idolatrie apostasie and other iniquitie for vvhich they vvere giuen by the Lord into the hands of the Babylonians and vvere they not still the Lords church people his vineyard and heritage notvvithstanding 2 Chron. 36 14 20. with Jer. 12 7 10. and 20 4. Lamen 1 3 8 10 14 15. c. Esa 63 10 17 18 19. Is there not difference moreover to be put betweene the people of God in Babylon and between Babylon it self How els vvill he make this speach and case in the Revelation to accord with that other spoken of by the Prophet from vvhence himself saith these very words are taken if that there be not novv as there vvas of old in Babylon of Chaldea the people of God under his covenant continued among them in the mysticall Babylon of the Beast whether it be applyed to the city of Rome the throne of Antichrist and jurisdiction thereof or to the apostasie of the church of Rome vvherein the man of sinne sitteth and dominereth Whereabout see more ‘ Pag. 152 153 154 c. here before And to make this matter yet more plain obserue moreover in the Prophet Zacharie how afterward he speaking of the same matter and same
evidence of their holy mariage that is the holy Scripture out of the hand of the adulteresse c. 49. Where M. Ainsw inferreth that thus our reasons from Israell are also impertinent to the present estate of the church of Rome Animadv p. 103. he should remember hovv himself said before that the typicall estate of Israell is our * 1 Cor. 10 6 11. ensamples Animad p. 87. more particularly the Apostasie of the church of Rome is like Israels Animad pag. 84 But contradictions are not uncouth with him synce he beganne to turne himself into all colours for the mainteyning vvhat he can of his errors and sinfull courses 50. Aboue all obserue and remember that now he saith our reasons from Israell Animad p. 103. might vvell serue for the times wherein Iohn lived when the true churches were many of them apostate Rev. 2 and 3 chap. Yet here before he said that Israell in their apostasie were not the Lords people or wife nor under his covenant c. Animad pag. 82. that their sacraments were false and lying signes c. How then should our reasons from Israel serue for those churches which here himself calleth true churches unles he wil say that true churches in particular those churches in Iohns time spoken of Rev. 2 3 ch were not the Lords people or wife nor under his covenant that their sacramēts were false lying signes c. If not will he novv say that the case of Israell in apostasie vvas like the estate of the churches aforesaid which here he saith were apostate that therefore they also were now the Lords people and wife under his covenant having true sacraments the signes and seales of Gods covenant c. Or seeing these churches vvhich he saith vvere apostate are yet by the Lord esteemed golden Candlesticks in the midst whereof Christ novv vvalked c. Rev. 1 12 20. and 2 1. will he so acknovvledge likevvise concerning Israell vvith whom novv he matcheth these Churches that so he might the better as he thinketh exclude the church of Rome from all comparison therewith If not hovv will he reconcile these things together 51. Note also how novv he acknowledgeth them to be true Churches Ibid. which he saith were apostate vvhereas still throughout his discourse and reasoning he denyeth apostate churches to be true churches What now vvil his followers and favourites say hereunto vvho can make no end of their odious exclamations against others that speak any such thing though it be vvith distinction and upon just and needfull occasion for clearing the truth and convincing of errour c. 52. What also will himself and his followers say to this Ibid. that the churches which he saith vvere apostate are by the Lord himself acknowledged for golden Candlesticks and churches wherein Christ walketh and their ministers also to be starres in the right hand of Christ c. Rev. 1 11 12 16 20. 2 1. c. and 3 1 c. Will they now admit of a divers consideration of the same churches and of their ministerie and estate in divers respects If not how vvill they reconcile their ovvne assertions and the Scriptures together vvhich are alledged by themselues Rev. 2 and 3 chapters 53. Where M. Iunius commeth againe to a double consideration of the church of Rome one as it hath all the divine things in the Scriptures another as it hath them al corrupt c. M. Ains after his manner passeth by sundry things of special moment vvhich M. Iunius purposely noteth hereabout Ibid. neither keepeth he to the points in hand as he should besides that he speaketh sometimes of things granted by all or taketh for granted things which he should proue and which I haue before again again disproved As namely that still he confoundeth as all one the Church and the Beast arisen out of the bottomles pit And that he maketh the church of Rome to be the vvoman or city that in Iohns time reigned over the kings of the earth Rev. 17 1 18. And where he saith it is not properly the old church of Rome corrupted but a nevv church arisen out of the bottomles pit vvhat meaneth he here by the vvord properly Or doth he grant it improperly to be the old church of Rome corrupted vvhy then said he here before that it vvas never Christs spouse othervvise then as all the vvorld vvas by our first parents Adam and Noah Animad pag. 102. And where against hath he disputed all this vvhile Not to speak how sharply he rebuked M. Sm. when he vvould distinguish betweene the worship of the Nevv Testament properly so called and not properly M. Ainsvv Defence of Script pag. 4 5 6 7 8. 54. But it is not the vvoman fled into the vvildernesse What then Ibid. Difference is to be put between the inward parts of the Temple and the outvvard betvveen the parts of the Temple that vvere measured the parts that were left unmeasured betvveen the Temple of God with the Altar and worshippers therein spoken off Rev. 11 1. and between the court of the Temple giuen to the Gentiles and the holy city trode dovvne by them tvvo and fourty moneths as is said Rev. 11 2. If it be not one of these shal it therefore be none of them If it be not the inner part of the Temple vvil it therefore follow that it is not the outvvard Or is not the outward Court and city also the Lords because they are not the invvard parts of the Temple that are measured but left out unmeasured and giuen to the Gentiles and trode upon by them the time appointed This man himself doth here presently after acknovvledge that the church of Rome is the ‘ Animad p. 104. court of Gods Temple invaded and the holy city trode downe by the Gentiles Rev. 11 2. And othervvhere he teacheth that the ‡ Defence of Script p. 13 14 15. court of the Temple the holy city spoken off Revel 11 2. did signify the Bhurch of God and that this also is the doctrine of all the Prophets citing to that end Psal 51 18. and 87. and 122. Esa 60. Revel 21. Where moreover he sheweth that Ierusalem is often called the holy city Nehem. 11 1. Esa 48 2. and 52 1. Mat. 4 5. All which things lead us to look upon the Church of Rome as being answerable to the Lords courts and city of Ierusalem Besides vvhen vvas the time that the woman fled into the wildernes Was it in Constantines time vvhen one vvould least haue thought it in such a time of peace and outvvard flourishing of the Church three hundred yeres after Christ as ‘ M. Bright mā on Rev. 12 6 14 15. 11 1 2.1 c. M. Forbes on Rev. 12 s 10 c. some of good judgment doe write If so it be understood shall we then think there vvas no outward visible church or Churches in