Zac. 13 9. with Act. 2 39. 3 25. Rom. 9 25 26. c III. That the typicall estate of Israell is our ensamples 1 Cor. 10 6 11. Which Pag. 87. vvhen we obserue or alledge he setteth himself to oppose it he will not admitte it he excepts against it c. But for himself he will use it he will insist upon it no man more as in all his vvritings may be seen And if he may doe it may not we also Came the word of God out from him or is it come to him onely 1 Cor. 14 36. IIII. That he pretendeth and pleadeth as if he vvould perswade Pag. 88. that God brake the covenant on his part vvith Israel vvhen al the tribes were together Pag. 88 c. and yet aftervvard in the same page saith that whiles Israell was one they continued Gods Church Pag. 88. V. That he shuffles together the estates of Israell Pa. 88 89 90 91. when they were one body and when they vvere rent in tvvo Also whilest Israell was in the land and presence of the Lord and when they vvere cast out of his house and presence Which I haue shevved ‘ Pag. 70 71 78 101 c. here before and vvhich the Reader may here again obserue if he doe but note the Scriptures which now he citeth and the cases spoken off and the times vvherein they fell out As namely the things spoken off in Deut. 1 and 2. Exod. 34. Judg. 1. and 2. Animadv p. 88. 89 90 91. Num 14 c. when they were al together And 2 Chron. 11. and 15. and 25. and 1 King 13. Hos 4. and 5. and 8. and 11. Amo. 9 c. when the ten tribes had left Iudah as also whiles yet they vvere in the Land And finally 2 King 17. with Hos 1 9. and 2 chap. Jer. 3 8. c. vvhich speak of the estate of Israell when they vvere cast out of the land as out of the house and presence of God and had the bill of divorce giuen them that is here spoken off c. Which places times and cases hovv he confoundeth the Reader may obserue and hovv needfull it is to distinguish them may appear by the things themselues as I haue shevved more largely heretofore pag. 70 78 101 c. to vvhich I refer the Reader Whereunto novv I annex this that among other things Pa. 82 91. the place in Hos 1 9. vvhich he cited before and here again might haue taught him better to consider hereof both in respect of the severall times of the birth of the children there spoken off vvhereof that of Lo-ammi not my people vvas the last because the Lord doth there expressely use a word of the future tense I vvill not be †or your God or for you c. yours shevving that their case should afterward come to be othervvise then novv it vvas as yet vvhiles these types and prophecies vvere giuen them and vvhiles as yet they vvere in the land Of vvhich also see more here before pag. 77 78. c. VI. That he saith if we cannot proue Babylon in Chaldea to be Gods church Pag. 92. vvhen the Iewes vvere there captived Ier. 50. and 51. we shall never proue the Temple of God spoken off 2 Thes 2 4. to be Gods true church For about this is our question and reasoning hovv ever he please still to terme it the Synagogue of Sathan c. Of vvhich see here before pag. 124 143 144. c. And this Babylon he knoweth vvas then meerely an heathenish City people whereas the Temple of God here spoken of himself acknovvledgeth †Animad p. 80. othervvhere to be understood of the church and people of God answerable to Ierusalem and the dwellers therein Animad p. 80. 7. That vvhere I spake * Advert p. 62. of the vvord Church being taken sometimes more largely sometimes more strictly which about the question concerning the church of Rome may likevvise be observed he omitteth †Animad p. 92. this point and doeth not so much as mention it vvhether not willing to meddle with it or not regarding it vvhereas other both learned and godly men do obserue and note it Keckerman vvriting of the church saith The church is taken largely or strictly The Church largely taken is a company of men that professe Christ to be their King Priest and Prophet And touching the Church thus taken there be these generall rules I. The Church is of those things which haue one name and divers significations or where divers things are signified by one word which cannot be comprehended in one essential and generall definition 2. But the profession of the doctrine of Christ acknowledgment of his Propheticall Priestly and kingly office generally and howsoever taken is the forme of the church largely considered 3. Thus therefore the Church being taken conteyneth euen the reprobate and hypocrites as members to wit so long as they prosesse Christ the Prophet Priest and King any manner way Keckerman System Theolog. l. 3. c. 6. p. 370. 8. Where I observed †Advert p. 62 63. a double regard that may be had of apostate Churches in all ages according as they are considered and spoken of in comparison with other people of divers sorts As namely that Israell in apostasie being compared with the Syrians Philistimes Moabites and other nations are called ought to be accounted the people of God who haue the onely true God for their God c. 2 King 5 8 15 17. and 9 6. c. But being compared with Iudah which ruled with God was faithful with the Saints she is called an harlot not the wife of God but an whore committing adulterie compassing God about with lyes deceit c. Hos 2 2 5. and 4 15. and 5 3 4. and 9 1. and 11 12. c. And in like manner that the Church of Rome in apostasie being compared with the Iewes Turks and Pagans they are and ought to be accomted Christians and the Temple of God Where also is verified that which the Apostle spake of Antichrists sitting in the Temple of God 2 Thes 2 4. not the Temple of Ierusalem as some to turne away the truth haue imagined but the Temple of Christians the church of God brought to the faith of Christ and professing to be Christians as may appeare by these Scriptures and the like compared together 2 Thes 2 4. with Ezech. 43 7 8. Zach. 6 12 13. Eph. 2 11 13 19 21. 2 Cor. 6 16. Rev. 11 19. * This clause he omitteth and as it is also understood by all sound writers both old and new But againe being compared with the auncient Church of Rome and other primitiue churches in the Apostles times and such as now walk in their steps and in the good old way ruling with God and abiding faithfull with his Saints she is called and is to be esteemed an
recording their acts to haue made â—â—ception of children expressely and not to haue used such speaches and termes as in other places of the Scripture are used to include and imply children therein as vve haue shevved here before So as euen hereby we may therefore learne Pag. 2. and 4. and be more assured that in the ministration of baptisme the Apostles still reteyned like practise as had ben bsed before in circumcising of children when the fathers of families beleeved had received circumcision themselues Gen. 17 chap. and 21 4. Exod. 12 48 49. OBJECTION III. But Christ commaunded the Apostles first to teach and then to baptize Matth. 28 18 19. And so the Apostles practised Act. 2 14 41. and 8 35 38. and 10 34 48. and 16.14 15 31 32 33 34. and 18 4 8. ANSWER 1. The Word of God is not the bare letter or outward syllables but the intendement and meaning of the holy Ghost by whom it was giuen Which should carefully be observed by the due consideration of the Scriptures vvith the circumstances thereof and by the conference of other places of Scripture and the proportion of fayth layd together Which vvhiles the Anabaptists neglect they look on the Scripture partially and presse the letter extreamely vvithout consideration of the true right meaning thereof neyther observing the time persons of vvhom the Scripture speaketh nor conferring the Scriptures of the old and new Testament together nor regarding the analogie and proportion of fayth as they should Much like as the Papists deale vvhen they presse the letter in other vvords of Christ vvhere it is said This is my bodie Matth. 26 26. others also in those vvords Tell the Church c. Matth. 18 17. So in much like manner doe the Anabaptists in these Teach all nations and baptize them c. Matth. 28 19. Where the Scripture it self being duely weighed and compared together vvith other places according to the proportion of faith it vvill be found necessarily to imply the baptizing of children so to be directly against themselues The vvord here used signifieth to make scholers or disciples and consequently to teach as may be seen in Mat. 27 57. Act. 14 21. Matt. 13 52. Now the thing to be taught the nations that they might become disciples of Christ vvas the Gospell as Mark sheweth vvhen he relateth the same commission saying Goe into all the world preach the Gospell to every creature Mark 16 15. And vvhat Gospell Euen that vvhich vvas preached before unto Abraham As the Apostle teacheth expressely vvhen he sayth that the Scripture foreseeing that God would justifie the heathen through faith preached before the Gospell unto Abraham saying In thee shall all nations be blessed Gal. 3 8. Now to Abraham and his seed were the promises made He saith not And to seeds as of many but as of one And to thy seed which is Christ ver 16. And vvhosoever are Christs they are also Abrahams seed and heires according to the promise ver 29. For if the inheritance be of the law it is no more of promise but God gaue it to Abraham by promise ver 18. Which Gospell and promise giuen unto Abraham the Apostles were by Christ appointed to teach and make knovvne in the world that the Gentiles should 〈◊〉 fellow heires with the Iewes and of the same bodie and joynt partakers of Gods â—â—omise in Christ by the Gospell Ephes 3 6. with Gen. 12 3. and 17 7. and 22 18. â—â—om vvhich Scriptures compared together and understood according to the proportion of faith we learne that the Gospell preached and promise made unto Abraham comprehendeth all that are Christs Psal 47 3 4 8 9. Zac. 2 11. vvhether Iewes or Gentiles and that the Gentiles being by the Gospel made fellovv-heires and of the same body vvith the Ievves and joynt-partakers of Gods promise in Christ it must therefore needes follovve hereupon that their children asvvel as the children of the Ievves are together with their Parents under the covenant of grace and to be made partakers of the seale thereof vvith them Which things the Apostles knovving vvell did therefore accordingly understand the commission of Christ thereupon also publishing the Gospel abroad in the vvorld baptized not onely the Fathers of families but those also that vvere theirs as the Scriptures before alledged doe manifest 2. Neyther in deed could the Apostles any othervvise understand nor might they any othervvise practise the commission aforesaid seeing by this meanes the Gentiles should become the Lords people as the Ievves vvere and the Christian church novv succeeded into the place of the church of Israel under one and the same Lord having one and the same covenant in Christ vvith like benefit and mysterie of the Sacraments unto them both as the Prophets had foretold Esa 49 5 22. and 60 chap. and 66 18 23. Hos 1 10. and 2 23. Amos 9 11 12. Micah 4 1 2. Zach. 2 11. 13 1. with Act. 13 46 47. and 15 14 18. Rom. 9 24 25 26. 1 Cor. 5 7. and 10 1 4. 12 12 13. Ephes 2 11 22. and 3 6. and 4 4 5 6. Phil. 3 3. In so much that the Apostle Paul expressely saith the Israelites of old vvere baptised 1 Cor. 10.2 and the Christians novv are circumcised Col 2 11. though not according to the outvvard ceremonie yet according to the spirituall intendement and mysterie thereof And moreover that the aforesaid promise of the Gospell made unto Abraham includeth the kinreds and families of the earth among the Gentiles vvhich all the vvorld knovves haue children in them as vvell as the families of the Ievves According as the Apostle Peter speaking to the Ievves alledgeth it vvhen he saith 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 or families of the earth be blessed Act. 3 25. vvith Gen. 12 3. and 22 18. Where marke that he useth the vvord kinreds or fathers-families so to speake according as the vvord in the originall is derived as it vvere of purpose to imply herein the kinreds of the Gentiles the families and children together vvith their fathers According as the Apostles also observed in their practise baptizing the families together vvith the fathers thereof as appeareth in the Scriptures aforesaid Cleane contrarie to the opinion practise of the Anabaptists vvho haue no regard of the kinreds or families in this behalf but onely of that vvhich such as are of yeres being taught professe for them selues from time to time 3. Neyther doe they as they should consider the time and persons spoken of in the Scriptures alledged by themselues The time was at the first publishing of the Gospell abroad among all nations manifesting that Iesus vvas the Christ novv come in the flesh The persons vvere both Ievves and Gentiles of all the nations of the vvorld beginning at Ierusalem and going
as may be seen in these places and the like Col. 2 11 12. with Rom 4 11 12. Matth. 5 23 24 25. and 26 17 29. Joh. 1 29. Act. 1â— 14 17. Rom. 12 1. and 15 4 16. 1 Cor. 3 16 17. and 5 6 7 8. and 6 19 20. and 9 13 14. and 10 16 17 18. Gal. 4 21 31. 5 1 9 13. Phil. 2 17 3.2 3. 2 Thes 2 4. The Epistle to the Hebrewes 1 Pet. 1 15 16 19. and 2 5. Jude ver 23. Rev. 1 12. and 2 17. and 3 5 12. and 19 8. and 21 2 3. c. By vvhich may appeare that although the outward ceremonies themselues be abolished yet the spirit and equitie of them still remaineth and that from them vvhich then vvere had in Israell vvee should now in the time of the Gospell deriue and fetch reasons instructions applications and directions for the churches use and benefit continually as I shall by and by obserue more particularly 2. But first let us note to this purpose also the doctrine phrases used by the Prophets which may giue further light about the question in hand As when Esay speaking of the time of the Gospell calleth the Christians the brethren of the Jewes and foretelleth hovv they shall be brought for an offering unto the Lord out of all nations to Ierusalem the Lords holy mountayne as the children of Israell bring an offring in a cleane vessell into the house of the Lord that the Lord vvill also take of them for Priests and Levites And that from one New Moone to another from one Sabbath to another al flesh shal come to worship before the Lord. Esa 66 18 23. And Ieremie the Prophet Thus saith the Lord David shall never want a man to sit upon the throne of the house of Israel Neyther shal the Priest the Levites want a man before me to offer burnt offerings and to kindle meat offerings and to doe sacrifice continually c. Jer. 33 17 18. c. And Ezechiels prophecie from the 40 chap. to the end treateth of the restauration of the church kingdome and people of God by Christ and so of the constitution of the Christian Church under the termes and types of the Temple ministerie vvorship city land common-wealth and kingdome of the Iewes Ezech. 40 48. chap. And to omit other of the Prophets Zacharie foretelleth that the nations shall be joyned to the Lord and shall be his people Zac. â—â— 11. And agayne that the Gentiles shall come to seeke the Lord of Hosts in Ierusalem and to pray before the Lord And shall take hold of the skirt of the Jewes to goe with them Zach. 8 22 23. And shall goe up from yeere to yeere to worship the King the Lord of Hosts and to keep the feast of Tabernacles Also in that day shall there be upon the bels of the horses HOLYNES TO THE LORD and the pottes in the Lords house shal be like the bowles before the Altar Yea everie pot in Ierusalem and in Iudah shal be Holynes unto the Lord of Hosts and they that sacrifice shal come and take of them and seeth therein and in that day there shall be no more the Canaanite in the house of the Lord of hostes Zach. 14 16 20 21. And many the like speaches may be observed throughout the Prophets foretelling the time of the Gospell with the mercies of God and our duties therein vvhich cannot be rightly understood or observed as vve should vvithout reference to the ceremonies and state of Israel heretofore Which also plainly sheweth the abolition of those shadowes and ceremonies to be such as that yet still the trueth and equitie of them remayneth is perpetuall for the churches instruction comfort and direction continually 3. And now that I am giving some instances out of the Prophets I wil before I come to mention also some particulars in the Apostles writings to like purpose note yet further in divers respects that which the Prophet Amos hath touching the kingdome of Christ in the Christian Church of the Gospell vvhen he bringeth in the Lord himself speaking thus In that day will I raise up the tabernacle of David that is fallen and close up the breaches thereof or hedge the breaches of them and I will raise up his ruines and I will build it as in the daies of old that they may possesse the remnant of Edom and of all the heathen vvhich are called by my name saith the Lord that doth this Amos 9 11 12. Thus prophecied Amos of old Whose speach how should it be understood or these things observed in the Church and kingdome of Christ built up among the Ievves Gentiles in the time of the Gospell whereof the Prophet speaketh if we should not now look unto David and to the estate of his house kingdome as it vvas heretofore and still haue relation thereunto in the Churches constitution reformation ministration and proceeding alvvayes endevouring to haue the spirituall trueth comfort and benefit thereof more and more among us To which end all the phrases here used by the Prophet are vvell to be mynded for the manifold use that may be made thereof And this Scripture I doe the rather more particularly insist upon because the Apostles did thus understand and apply it in a controversie that vvas about circumcision in their time Act. 15 1 17. Where vvhen they disputed how the Gentiles vvere to be free from circumcision and the yoke of Moses Law vvhich had before ben as a partition vvall betvveen the Ievves and Gentiles they both by the vvork of God and from this Scripture observed vvithall hovv now the Lord took out of them a people for his name as the Prophets had foretold ver 14 17. And besides the things spoken of Davids tabernacle in both places note also hovv vvhere Amos hath that the Ievves should possesse the remnant of Edom and of all the heathen upon vvhom the name of the Lord is called the Apostle Iames follovving the Septuagints translation hath it that the residue of men might seek after the Lord and all the Gentiles c. so teaching that by the remnant of Edom vve may understand the residue of men besides the Ievves whether nearer unto them or hostile against them as the Edomites vvere to the Ievves and that vvhen the Gentiles seek after the Lord and are called by his name then †Obad. v. 19 20 21. Psa 47 3 4 9. they become the Ievves possession in Christ the sonne of David in vvhom Davids ruinated tabernacle is built agayne and the breaches of the hedges thereof vvherevvith it vvas compast about fenced be hedged and closed up and his ruines raised up and it built and set up as in the dayes of old c. Amos 9 11 12. vvith Act. 15 16 17. To the same purpose may be observed those many places throughout the Scripture vvhere it is said that Christ should sit upon the throne of David Luke 1 31
to sinne speaking unto Ephraim who had novv ben so long in defection saith unto them in the Name of the Lord * Hos 13 4. Yet am I the Lord thy God from the Land of Egypt and thou shalt knovv no God but me c. Hos 13 4. vvith v. 1 2 3. Where obserue that in †Exo. 20 2 Hos 13 4. in both places the words of the covenant are used and in the same termes I am the Lord thy God c. Which shevveth plainely that they vvere now still the Lords people under his covenant and were so esteemed by the Lord himself and by his Prophets in deed and in truth 5. By the ‡ Hos 13 4 same Scripture appeareth also that they were accounted now still not onely the Lords people but euen as the same people of Israell whom the Lord brought out of Egypt notwithstanding that they lived now so many generations after and had gone through so many chaunges of their estate and were also fallen into great defection had so long continued in that apostasie vvere not yet cast out of the land of Canaan c. Which appeareth yet further by the next vvords in the same place where the Lord also sayth ‘ Hos 13 5 6. I did knovv thee in the vvildernes c. And According to their pasture speaking of the land of Canaan so vvere they filled Hos 13 6. and by divers other like speaches of the Prophets which vvere long to insist upon in particular as namely when the Prophets say “ Hos 10 9. and 9 9. they had sinned from the dayes of Gibeah which vvas ’.’' Iud. 19. c. in the time of the Iudges and * Hos 13 10 11 12. with 1 Sā 8. c. from the dayes of King Saul and had yet still ben partakers of Gods mercies †Hos 11 1 4. with 13 4 5. from the comming out of Egypt vvhence he brought them and guyded and fed them in the vvildernes yea euen †Hos 11 1 4. with 13 4 5. from the birth of Iacob ‡ Hos 12 3 4 5 9 10 11 12. c the Lords speaking vvith him at “ Gen. 3◠6-11 c. Bethell Whereabout those words of the Prophet are remarkable The Lord found Jacob in Bethell and there he spake vvith us With us saith the Prophet Hosea speaking of Israell and himself together now at that time Hos 12 4. The like testimonies may be observed also in other of the Prophets as in Amos 2 6 8 9 10 c. and 3 1 2. and 9 7. with 6 8 and 8 7. and Mich. 2 7. and 6 2 5. compared with Ier. 2 6. c. By all vvhich appeareth how the Prophets esteemed them stil to be the Lords people whom he brought out of Egypt and to be under his covenant c. 6. Moreover the land where Israell novv dwelt in Canaan was “ Hos 9 3 the Lords land like as was that of Iudah also Ioel 1 6 7. In respect whereof the land of other nations as of Assyria and the like was a polluted land whither to be driuen and there to dye was also threatned as a punishment Amos 7 17. vvhereas Israell was not yet driuen out of the Lords land and so had not yet a bill of divorement when Hoseah and Amos prophecied Hos 9 15. with ver 3. and Amos 7 and 8 chap. 7. Neither was the Lord yet departed from them nor they as yet cast of by him Hos 9 12 17. vvith 2 King 13 23. All which shevveth hovv they were still the Lords people and under the Lords covenant made with Abraham Isaac and Iacob as is expressely mentioned 2 King 13 23. how greatly therefore they erre vvho doe not in this behalf make other or better account of Israell in their defection then of the heathen nations c. Of which more hereafter 8. To the same purpose may be noted how the Lord blameth Israell for not observing * Amos 8 2 5 c. the New moones and Sabbaths as they should Which were ordinances of the church of God for vvhich the heathen nations are never blamed Which also were part of the partition vvall then standing betvveen the Iewes Gentiles and plainly sheweth how the Lord still accounted them for his church and people although they had now fallen into great backsliding from him 9. The like may be noted in that the Prophets rebuke Israell aswell as Iudah for making covenants with the Assyrians and Egyptians relying on them and seeking help at their hands not of the Lord in their distresse Ezech. 23 2 5 6. with ver 11.12 13. Also Hos 5 13. and 7 11. with Esa 30 1 7. and 31 1 8. Ier. 2 36. c. and with Deut. 7 1 2. c. 10. Also in that they reckon it among the sinnes of Israell that †Hos 5.7 and 7 8. they begate straunge children being mixed in mariage with the people of other natiōs Like as it is reckoned among the sinnes of the Israelites generally Judg. 3 5 6. with Psal 106 34 35. and of Iudah also particularly and is noted as a breach of the covenant among them Mal. 2 11. Ezra 9 and 10 cha Neh. 13.1 2 3.4 23 c. Which could not so haue ben to Israell as it was to Iudah had they not ben now still the people of God and under his covenant as Iudah vvas notwithstanding this and their other manifold iniquities so much and sharpely reproved by the Prophets Or doth God ever blame the nations or any persons that were not his people and under his covenant for mixing themselues in mariages covenants with other people for begetting strange children for seeking help at their hands c. So as these things also shevv Israell still to be the people and church of God to whom these lawes vvere giuen and of vvhom was required obedience thereunto for not marying and covenanting in such sort with the heathen of other nations together with the rest of the lawes of God Exod. 34 15 16. Deut. 7 1 6 c. with 1 King 11 1 2. and Hos 5 7. and 7 8. 11. And generally that * Hos 8.12 the Lord wrote unto them the great things of his law Which he shewed not to other nations as he did to Israell to whom he gaue his statutes and judgments Psal 103 7. and 147 19 20. with Deu. 4 5 8. 12. Also that †Amo. 2 6 7. the Name of God is said to be profaned by Israel aswel as by Iudah whō these men themselues I think wil not deny to be the church and people of God remayning then still under his covenant c. Amos 2 6 7. compared with Esa 52 5. and 63 19. Ezech. 36 20 23. 13. ‡ Hos 13 12 13. Yea Ephraim is acknowledged for “ a sonne though an unwise sonne being novv in defection And Israell is
at Rome to this day the Cardinals that are next to the Pope himself are all of them Presbyters or Deacons and haue each of them their particular church or parish whereof they are named and vvhereunto more particularly they doe apperteyne Whereupon to note it by the vvay this may also be observed that if there be any Bishop at this day in our ovvn countrey or otherwhere vvho hath not his particular Church or parish whereof he is overseer and whereunto he doeth properly appetteyne all such are more degenerate from the auncient way order of the Primitiue Churches then is the Pope himself in this behalf And if the Bishops haue stil every one his ovvn peculiar parish church to vvhich they doe properly belong it is a good print and footstep of the auncient vvay wherein the churches vvere planted at first by the Apostles and Euangelists And is a point that vvill giue great light to this other questions novv much controverted about the order and government of the church Note here also hovv the very things vvhich the Prelates chalenge in the particular churches under them are jurisdiction and ordination And that othervvise they leaue the particular Parishes to their ovvn peculiar Ministers for the ministration of the word and Sacraments among them ordinarily Which is observed in all churches by all Prelates euen the most Popish and under the Pope himself unto this day And is a point also that vvill giue light to the better understanding of the estate of the Prelacy and condition of the †Parishionall Diocesan Provinciall c. churches perteyning unto them of what sort soever But to proceed I am not ignorant that the termes of Diocesan Provinciall Nationall Oecumenical or universal churches are also otherwise used and applied and are ascribed to representatiue Churches to Councils Convocations Synodes Courts and the like whereof there may be some use consideration not unprofitable about the matter here in hand so it be not otherwise abused For vvho knoweth not that the Pope hath novv a long time sit in Councils Courts and other Christian assemblies opposing and exalting himself aboue all that is called God or that is worshipped shevving himself that he is God establishing confirming and disanulling vvhat he would ruling overruling vvhom vvhen as he would yet not present stil in his own person but sometimes by his designed substitutes alvvaies by his usurped povver authoritie and jurisdiction But of this I vvill not insist It may suffice for the point in hand that Antichrist is so set and exalted as hath ben said in the Christian Churches aforesaid which I suppose these men themselues being better advised vvill not deny to be the Churches and Temple of God Or if they doe then I hope they will shevv of vvhat other church or churches they understand this Scripture and hovv that vvhich the Apostle teacheth in this place is by the Man of sinne performed in the Temple of God Alvvaies remembring to distinguish betvveen the man of sinne himself and between the Temple of God wherein he sitteth c. And this for the present I thought to note hereabout Animadv p. 78. Where he saith if we meane a particular Church it will not agree with the prophecies of Antichrist whose City or church is so great as peoples kinreds toungues and nations doe dwell in the streets thereof Rev. 11 8 9. I ansvver first that stil he cals that Antichrists church vvhich the Apostle cals the Temple of God II. Secondly how vvill he proue that the Beasts city spoken off Rev. 11 8. is the Temple of God spoken of 2 Thes 2 4. If he say he speaks not of the Temple of God then he speaks not of the point in hand If he speak of it why doeth he still call it the City Church and Temple of Antichrist and not the Temple of God as the Apostle termes it Hath the very phrase of the Scripture so much light in it as he can not endure to look upon it Or doth he in these things loue darknes more then light Or is there no difference to be put between Antichrists City and Gods church III. Thirdly having this occasion I vvill propound some things hereabout and leaue them further to be considered off being assured that if the true meaning of these Scriptures be rightly found out the difficultie about these and sundry other matters will be far the more easy Whereas therefore he doth not distinguish betvveen the City and the Church but here and throughout his treatise usually confounds them as all one let us obserue and consider of these things thereabout 1. That this City spoken off in ‘ Rev. 11 8. the place that he alledgeth is spiritually called Sodome and Egypt where also our Lord vvas crucified But the church is here called the Temple of God or the Court vvithout the Temple or the holy City c. For which see 2 Thes 2 4. and the chapter it self vvhich here he citeth Revel 11 2. 2. That this great city is not onely Sodome and Egypt spiritually but is also that Sodome Egypt where our Lord was crucified Rev. 11 8. Now al know that Christ our Lord vvas crucified in and under the jurisdiction of the City not of the Church of Rome For he vvas condemned to death by Pontius Pilate the Deputie of the Romane Emperour under whose dominion and jurisdiction now the Iewes were and vvas crucified by the Romane souldjours being delivered to the Gentiles when yet there was no church at Rome as Christ himself had before told his disciples Mat. 27 2 11 26 27 31 35. with 20 17 18 19. Luke 18 31 32 33. and 23 1 2 c. Joh. 18 28 31. 19 1 2 10 12 15 16 18 23. c. Which is also acknowledged by this man himself here a litle after Animadv pag. 83. 3. That this City is that which vvas the Dragons throne and was by the Dragon giuen to the Beast Rev. 13 2. vvhich this man himself also noteth though to another purpose Animad pag. 79. But this was the City not the Church of Rome Neyther I think will these men themselues say that the Church vvas the Dragons throne or was by the Dragon giuen to the Beast 4. That this City also is the throne of the Beast Babylon the great City spoken of Rev. 16 10 19. and 17 18 ch Which that it is to be understood of the city of Rome and the dominion thereof vvill yet appeare further by the reasons follovving And note here how ‡ M. Brighon Rev. 16.19 some treating on Rev. 16 19. expound great Babylon there to be the city of Constantinople called New Rome Which then maketh the more for the point in hand 5. That this city is the woman that sitteth on seuen mountaines Rev. 17 9 18. And that the City not the church of Rome is built on * Called Palatinus Capitolinus Quâ—rinalis Aventinus Caelius
Esquilinus Viminalis seuen mountaines As euen †Virgil. Geor. 2. Ovid. de Trist l. 1. Ele. 4. l. 3. Eleg. 7. Propertius c. the heathen Poets describe the situation thereof before ever there vvas a Christian church there 6. That this City hath seuen kings or kinds of government whereof fiue were fallen vvhen Iohn wrote one was then and the other yet to come Rev. 17 9 10. Which also is verified in the city of Rome where the fiue severall sorts of government by Kings Consuls Dictators Decemvirs and Tribunes were done ceased before Iohns time The sixt by Emperours was then when he lived and wrote this the other by Popes vvas not yet come But how should this be found in the church of Rome vvhich was not before Iohns time and therefore could not haue fiue kings or kinds of government thereof then fallen c. 7. That this city this Babylon this woman is that great city which reigned over the kings of the earth in Iohns time Rev. 17 18. And that not the church but the City of Rome so reigned vvhen Iohn vvrote these things all doe acknovvledge 8. Finally that the Lord himself putteth difference betweene this City Babylon and his people therein foretelling that this Babylon shal be utterly burnt vvith fire and throvvne downe with violence so as it shall no more at all be found Rev. 18 2 8 9 18 20 21. c. and yet then calling his people out of her Rev. 18 4. Like as of old came to passe in the type hereof in Babylon of Chaldea both for the wondrous desolation thereof for the calling of the Lords people out from thence Jer. 50. and 51 1 60 61 64. with 50 8 and 51 6 45. Esa 48 20. Zach. 2 6 7. Other moe reasons hereabout might be observed out of these other Chapters of this book of the Revelation as also out of other Scriptures and the event of things some vvhereof are synce come to passe and some remaine yet to be performed But these may suffice to shevv hovv needfull it is vvell to consider vvhat by the great city here spoken off we are to understand and heedfully to distinguish between the church and the city it self IIII Fourthly note here that by the great city is meant not onely the city it self but the vvhole Iurisdiction authority and dominion thereof how far soever extended For as ‘ M. Bright on Rev. 16 19. one well writeth the City is not onely the tovvn or piece of ground conteyned within compasse of the walles thereof together with the Citizens and inhabitants having order government among themselues according to the Lavves and priviledges there had but also the vvhole jurisdiction and government of the City in all places perteyning thereunto Which being observed we may thereby perceiue that the streets of this City reach farre euen to all places under the jurisdiction thereof and comprehend sundry peoples and kinreds and toungues and nations as here is said Whereupon it is fitly compared to the great city Babylon whose dominion and extent of government was exceeding large and great Rev. 14 8. and 16 19. and 17 5. and 18 2 3 4 7 21. compared with Esa 13 19. and 14 6. and 47 5. Jer. 50. and 51. Neyther is it onely compared to cityes but to Egypt also that was a countrey Which comparisons though they haue other peculiar uses and applications yet may also be observed in this behalf Rev. 11 8. And the more seeing that the extent of this City is such as reached euen to Ierusalem where our Lord was crucified as is noted also in this place Rev. 11 8. Where yet obserue further that the Church of Rome being fallen into deep apostasie and having the man of sinne sitting therein as God who hath that city for his throne c. the things that are spoken of this city are also applied to the apostate estate of that church of Rome and the other churches that are under the jurisdictiō of the Prelacy of that Sea wheresoever and of vvhatsoever people kinred toungue or nation they be Which application thereof I doe also acknowledge as it is observed by and according to the vvord of God Rev. 11 8. with Esa 1 10. Jer. 23 14. Ezech. 16 2 46. c. and Rev. 14 8. and 17 and 18 c. with Esa 21 9. and 48 20. Jer. 50. and 51 1 45. c. Ezech. 16 2 35 c. and 23 chap. Zach. 2 6 7. But shal we therefore conclude that by the Temple of God spoken off 2 Thes 2 4. may not be understood the Church of God This is the point to be insisted upon as also whether we can soundly and by vvarrant of the Scriptures deny the Church of Rome though in defection and other Churches in apostasie to be the Churches of God and not to be under his covenant nor to haue his signes and seales thereof nor any of his ordinances remayning among them but that euen the Baptisme there had is an idoll a fiction a lying and deceitfull signe a cursed and detestable Sacrament Which hath ben and yet is a great occasion and mayne ground of Anabaptistrie besides that it hardneth the Papists and others in their errours much the more when the Churches themselues and the ordinances of God though corrupted yet still continued unto and among them are not so acknowledged by us as they ought to be Neyther so onely but are eyther utterly denyed and disanulled or so spoken and accounted off as doth in deed necessarily imply the deniall and disanulling thereof When the Temple of God at Ierusalem was polluted and profaned and that so exceeding sinfully as God gaue it up vvith Ierusalem into the enemies hand yet vvhenas then Nebucadnezar burnt it the Lord tooke upon him the vengeance of his Temple vvith great severity because though it vvas polluted yet it was still the Lords Temple vvhich he accordingly should haue regarded Jer. 50 28 and 51 11. Which should teach all to take heed hovv we esteeme and deale with the churches of God though sinfully polluted and profaned If the Lord were so carefull of the figure shall we think he vvill haue no regard of the figured thing vvhich this man himself here acknowledgeth every particular church to be therefore also the church of Rome But now he saith next that to understand by the Temple of God a particular Church is not answerable to the Temple of God in Israell which was not for one Synagogue but for * Deut. 16 16. the whole nation of the Jevves and for †1 Kin. 8 41 42. Ioh. 12 20. Act. 8 27. the Gentiles that came to the faith through the world Hovv greatly forgets he himself and hovv presently seing that here but a line before he said the Temple figured not onely the catholike or universall Church Ephes 2 21. but also every particular church by proportion 1 Cor. 3 16 17. And may we not