A description of new Jerushalem being the substaunce of two sermons deliuered at Paules Crosse. Containing, a briefe discouery and conuiction of certayne doctrines held of Romanists and Brownists against the Catholike and Apostolike faith. / By Henoch Clapham..
TO the end this vpshot of Ezekiels Prophecye may be the cleerer too our senses, Let vs summarily consider the whole bodie of this Priest-like Prophecie, In this visionarie volume we may obserue two sorts of Visions:
TO the end this upshot of Ezekiel's Prophecy may be the clearer too our Senses, Let us summarily Consider the Whole body of this Priestlike Prophecy, In this visionary volume we may observe two sorts of Visions:
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That is generall, it is that one stately sight which the Prophet hath in the first chap. containing a treasurie of comfort to the whole Catholike bodie of Israel: seeing therin the Church may behold,
That is general, it is that one stately sighed which the Prophet hath in the First chap. containing a treasury of Comfort to the Whole Catholic body of Israel: seeing therein the Church may behold,
how Iehouah Aelohim the great God, is mounted vpon the stately Chariot of the world, hauing the raynes in his hand, gouerning by the mightie outgoings and returnings of his eternall spirit:
how Jehovah Elohim the great God, is mounted upon the stately Chariot of the world, having the reins in his hand, governing by the mighty outgoings and returnings of his Eternal Spirit:
Come heauen and earth together, run all vpon wheeles, not Fortune, but the mightie Iehouah, he turneth all the frame of Nature vnto his owne most worthie glorie,
Come heaven and earth together, run all upon wheels, not Fortune, but the mighty Jehovah, he turns all the frame of Nature unto his own most worthy glory,
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first Iehouah casting them out for their sinnes, specially for filling the Temple with pictured Beasts (beastlie affections in them, who should haue bin themselues a Temple for the holy ghost) auerting and turning their backs vpon the Lord:
First Jehovah casting them out for their Sins, specially for filling the Temple with pictured Beasts (beastly affections in them, who should have been themselves a Temple for the holy ghost) averting and turning their backs upon the Lord:
and in Hosheahs time were transported by Assur,) when were they revnited to Iudah and Beniamin? When did these 12. Trybes of Israel make such hauock of Gog and Magogs huge armie? When was Canaan so remeasured,
and in Hosheahs time were transported by Assur,) when were they Reunited to Iudah and Benjamin? When did these 12. Tribes of Israel make such havoc of Gog and Magogs huge army? When was Canaan so remeasured,
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and these new lots (diuers vnto Iehoshuahs ) when were the Trybes replanted in them? Other things touching the Citie and Temple might come into a Quaere: but that is said vnto the learned is sufficient,
and these new lots (diverse unto Jehoshuahs) when were the Tribes replanted in them? Other things touching the city and Temple might come into a Quaere: but that is said unto the learned is sufficient,
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For (as a certaine Auncient well saith of Moses fed in the mount &c. (NONLATINALPHABET) What soeuer was done, (or, fell out) it was a figure: and (as th'apostle speaketh, a shadow of good thinges to come. Now to the Text.
For (as a certain Ancient well Says of Moses fed in the mount etc. () What soever was done, (or, fell out) it was a figure: and (as apostle speaks, a shadow of good things to come. Now to the Text.
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And the Name of that Citie, &c. What Citie speaketh he of? The whole hystorie before considered, we easily vnderstand of what Citie he treats according to the letter and open narration, (namely of Ierushalem in Palestina ) which according to this Prophecie was to be turned into a new Citie:
And the Name of that city, etc. What city speaks he of? The Whole history before considered, we Easily understand of what city he treats according to the Letter and open narration, (namely of Jerusalem in Palestine) which according to this Prophecy was to be turned into a new city:
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Ierushalem in Ioshuahs 18. chap. and last verse, is termed Iebusi, (of the vncircumcised Iebusits that inhabited the same) and is there seated in the lot of Beniamin: specially the superiour part, Zion (2. Sam. 5.) together with the sacred Temple seated vpon the Mountaines, termed by Moses, the shoulders of Beniamin. But else, from Ioshuahs 15. chap. and last verse, it should also fall within the lot of Regall Iudah. This do some reconcile thus:
Jerusalem in Ioshuahs 18. chap. and last verse, is termed Jebusites, (of the uncircumcised Jebusites that inhabited the same) and is there seated in the lot of Benjamin: specially the superior part, Zion (2. Sam. 5.) together with the sacred Temple seated upon the Mountains, termed by Moses, the shoulders of Benjamin. But Else, from Ioshuahs 15. chap. and last verse, it should also fallen within the lot of Regal Iudah. This do Some reconcile thus:
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Some haue taken it to arise from the greek word NONLATINALPHABET (signifying a Priest ) and the auncient hebrew terme Shalem, in English, Peace, Heb. 7.2.
some have taken it to arise from the greek word (signifying a Priest) and the ancient hebrew term Shalem, in English, Peace, Hebrew 7.2.
as if it were termed, Sacrifice or Sacrificers-peace, or Peaceable-sacrifice. But such composition should haue been to the Iewes, but as a Lynsywoolsy garment,
as if it were termed, Sacrifice or Sacrificers-peace, or Peaceable-sacrifice. But such composition should have been to the Iewes, but as a Lynsywoolsy garment,
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For what had Hebers people to do with Iauans tongue? Or whē did the spirit of prophecy abhor Hebers language & the Dialects following out of it, that so he should to the old Synagogue adde the Grecians language? The continuall practise of the old testament doth euer witnes the contrarie.
For what had Hebers people to do with Iauans tongue? Or when did the Spirit of prophecy abhor Hebers language & the Dialects following out of it, that so he should to the old Synagogue add the Greeks language? The continual practice of the old Testament does ever witness the contrary.
But these two termes drawen into one, should so yeeld, not Ierushalem, but Iebushalem. Answere is made, that B. is turned into R. for mysterie sake, (as Saul was turned into Paul, Sarai into Sarah, Abram into Abraham, ) the change of letter being a sacramental signe of the Cities change from sin to Sanctitie:
But these two terms drawn into one, should so yield, not Jerusalem, but Iebushalem. Answer is made, that B. is turned into R. for mystery sake, (as Saul was turned into Paul, Sarai into Sarah, Abram into Abraham,) the change of Letter being a sacramental Signen of the Cities change from since to Sanctity:
where B. is termed Beth, (in English an House) R. is termed Resh, (in English an Head ) as if one would say, that vnclean House became the Head or Metropolitane citie.
where B. is termed Beth, (in English an House) R. is termed Resh, (in English an Head) as if one would say, that unclean House became the Head or Metropolitan City.
If of Iireh and Shalem, it signifieth vision of peace: if of Iebus and Shalem (B. turned to R. ) it also commeth to be (as before) Iirehshalem, by contraction, Ierushalem: the vision of peace, or the place of such vision as bringeth True peace. For all false vision doth effect but a false peace;
If of Iireh and Shalem, it signifies vision of peace: if of Jebus and Shalem (B. turned to R.) it also comes to be (as before) Iirehshalem, by contraction, Jerusalem: the vision of peace, or the place of such vision as brings True peace. For all false vision does Effect but a false peace;
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Whereas that vision which issueth from God and his Ministrie, it offreth (and to the Beleeuer giueth) a Peace, which the Receiuer shall neuer need to repent of.
Whereas that vision which issueth from God and his Ministry, it Offereth (and to the Believer gives) a Peace, which the Receiver shall never need to Repent of.
As if he should say, From the day of this new Cities building, a terme shall be put vpon this Citie, which shall be vnto it as a sacrament of Iehouahs presence there for euer.
As if he should say, From the day of this new Cities building, a term shall be put upon this city, which shall be unto it as a sacrament of Iehouahs presence there for ever.
an heauens and an earth which God would shake after a while, euen then shake the same, what time the expectation of the Nations (that is Messiah ) should come.
an heavens and an earth which God would shake After a while, even then shake the same, what time the expectation of the nations (that is Messiah) should come.
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Wherefore seeing we receiue a kingdome which cannot be shaken, &c. In all which is plainly concluded, that the old pollicie of the Iewes, togither with their whole kingdome, it was to be shaken, and by the Messiah remooued:
Wherefore seeing we receive a Kingdom which cannot be shaken, etc. In all which is plainly concluded, that the old policy of the Iewes, together with their Whole Kingdom, it was to be shaken, and by the Messiah removed:
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And what doth Iaakob in his prophecie vpon Iudahs tribe inferre principally, if not this, that Iudahs tribe should continue till Shiloh come, but Shiloh once come he should gather the people to himselfe:
And what does Jacob in his prophecy upon Judas tribe infer principally, if not this, that Judas tribe should continue till Shiloh come, but Shiloh once come he should gather the people to himself:
and so consequently dissolue Iudahs tribe and annihil their City and pollicy? The tribe shall not depart Iudah (that is, Iudahs tribe shall not be dissolued and confounded) till Shiloh come, and the people shall be gathered vnto him.
and so consequently dissolve Judas tribe and annihil their city and policy? The tribe shall not depart Iudah (that is, Judas tribe shall not be dissolved and confounded) till Shiloh come, and the people shall be gathered unto him.
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And how apparant this is, let Iudahs present dispersion, the losse of their Canaan, the subuersion of their city, the ouerthrow of their priesthood and sacrifice (and that for these 1500. yeeres,
And how apparent this is, let Judas present dispersion, the loss of their Canaan, the subversion of their City, the overthrow of their priesthood and sacrifice (and that for these 1500. Years,
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Now, if with our vnmooueable kingdome (the kingdome of Christ) we should after a season expect the Iewish kingdomes restauration vnto their Mosaicall pollicie, this were to confound Christ and Moses, shadowe and substance.
Now, if with our unmovable Kingdom (the Kingdom of christ) we should After a season expect the Jewish kingdoms restauration unto their Mosaical policy, this were to confound christ and Moses, shadow and substance.
but I conclude that their figuring kingdome was (as a shadowe) euer to be abolished, that so the figured and substantiall kingdome of Messiah might be planted for euer.
but I conclude that their figuring Kingdom was (as a shadow) ever to be abolished, that so the figured and substantial Kingdom of Messiah might be planted for ever.
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Yea, they might take knowledge of a new world, when as the graues (togither with the Lord of resurrection) did send out their dead, who walked into the City and shewed themselues to many:
Yea, they might take knowledge of a new world, when as the graves (together with the Lord of resurrection) did send out their dead, who walked into the city and showed themselves to many:
Th'other was but Leah, that is, Rahel, the beuty of the nations: and better then the Egyptian Queene may bee called Cleopatra, the glory of a countrey:
The other was but Leah, that is, Rachel, the beauty of the Nations: and better then the Egyptian Queen may be called Cleopatra, the glory of a country:
And the Name of that Citty shall not be (as was the first) Ierushalem (interpreted Vision of Peace, ) but Adonaj-sama (Ierom vseth Adonaj for Iehouah, according to the maner of the Hebrues) which in latine speach is turned Dominus ibidem: who will neuer departe from it,
And the Name of that city shall not be (as was the First) Jerusalem (interpreted Vision of Peace,) but Adonaj-sama (Jerom uses Adonai for Jehovah, according to the manner of the Hebrews) which in latin speech is turned Dominus ibidem: who will never depart from it,
Briefly then I inferre, 1 First, that Christians are not to retaine the whole, or any part of Moses ceremoniall kingdom, in the nature of that ceremonie: 2 Secondly, that the new testaments kingdom once established, it neuer after can be totally remoued.
Briefly then I infer, 1 First, that Christians Are not to retain the Whole, or any part of Moses ceremonial Kingdom, in the nature of that ceremony: 2 Secondly, that the new Testaments Kingdom once established, it never After can be totally removed.
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nor yet after their consecration set aparte for such ridiculous purposes, as to feare away the diuel, driue away pestilences, preserue corne from thunder, &c. Secondly I answere, it followeth not, that what ceremonies God by Moses did prescribe vnto the synagogue, that these must of God by Christ Iesus be continued in the new Testaments church:
nor yet After their consecration Set apart for such ridiculous Purposes, as to Fear away the Devil, driven away pestilences, preserve corn from thunder, etc. Secondly I answer, it follows not, that what ceremonies God by Moses did prescribe unto the synagogue, that these must of God by christ Iesus be continued in the new Testaments Church:
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But as the Apostle saith, that Leuiticall or Ceremoniall meates, drinkes, and holydaies, they were but a shadow of things to come, the body (or substance) whereof was Christ, (and therfore had their sacramentall end in Christ) so, the same Apostle termeth the obseruance of Iudaicall ceremonies, A yoke, from which Christ hath made vs free.
But as the Apostle Says, that Levitical or Ceremonial Meats, drinks, and holidays, they were but a shadow of things to come, the body (or substance) whereof was christ, (and Therefore had their sacramental end in christ) so, the same Apostle termeth the observance of Judaical ceremonies, A yoke, from which christ hath made us free.
seeing his appearance in our nature, it was for the abolishment of that particion wall of ceremonies? Wherevpon a certaine Auncient could well conclude, that after Christ by his resurrection manifested himselfe to be the freer of vs from the burden of legall ceremonies, he himselfe and th'apostolicall discipline deliuered vnto vs (quaedam pauca pro multis) a certaine Few for Many, (sicuti est Baptismi sacramentum & celebratio corporis & sanguinis Domini) as namely the sacrament of Baptisme,
seeing his appearance in our nature, it was for the abolishment of that partition wall of ceremonies? Whereupon a certain Ancient could well conclude, that After christ by his resurrection manifested himself to be the freer of us from the burden of Legal ceremonies, he himself and apostolical discipline Delivered unto us (quaedam pauca Pro multis) a certain Few for Many, (As est Baptism sacramentum & celebratio corporis & Blood Domini) as namely the sacrament of Baptism,
As for Ordination by presbyterall imposition of hands, mentioned by him elsewhere for a kinde of sacrament (and in the new church practised precisely and plentifully by the Apostles and Presbyters) he in this place passeth by it,
As for Ordination by presbyterall imposition of hands, mentioned by him elsewhere for a kind of sacrament (and in the new Church practised precisely and plentifully by the Apostles and Presbyters) he in this place passes by it,
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because, neither it was a ceremonie to the whole Church, nor now instituted: but an auncient sacred signe continued, whose signification had no end in Christs manifestation.
Because, neither it was a ceremony to the Whole Church, nor now instituted: but an ancient sacred Signen continued, whose signification had no end in Christ manifestation.
But in very troth, the Romanists, their coniuring of creatures for driuing away Diuelles, it is so farre from being Mosaicall (much lesse Christian) as it rather is borrowed from Ethniks, who so hoped to pacifie their Daemones:
But in very troth, the Romanists, their conjuring of creatures for driving away Diuelles, it is so Far from being Mosaical (much less Christian) as it rather is borrowed from Ethnics, who so hoped to pacify their Daemons:
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or else from Tobits Apocryphall Angell, who taught the fugation of a diuell (by Cabalistes termed Asmodeus, the prowde diuell) and that by vertue of a fume made vpon a fishes heart and liuer.
or Else from Tobits Apocryphal Angel, who taught the fugation of a Devil (by Cabalists termed Asmodeus, the proved Devil) and that by virtue of a fume made upon a Fish heart and liver.
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Christs appearance did put an end, not to the vsing of the creature, but to the vsing of it So: that is, from vsing it sacramentally, figuratiuely, typically.
Christ appearance did put an end, not to the using of the creature, but to the using of it So: that is, from using it sacramentally, figuratively, typically.
but iudge of them by this their argument: The Israelites in Deut. 12.2. are commaunded to destroy all the places wherein the nations serued their Gods:
but judge of them by this their argument: The Israelites in Deuteronomy 12.2. Are commanded to destroy all the places wherein the Nations served their God's:
First because the destruction of such Idoll Synagogues, it was opposed to the standing of one peculiar place, which God would choose in Israel for putting (Shemó Sham) his name there.
First Because the destruction of such Idol Synagogues, it was opposed to the standing of one peculiar place, which God would choose in Israel for putting (Shemó Sham) his name there.
Secondly, who knoweth not that the Tabernacle and Temple were figures of the new Testaments church? And for that cause we are commaunded, as liuing stones to become a spirituall house, to offer vp our selues for a quicke and liuing sacrifice:
Secondly, who Knoweth not that the Tabernacle and Temple were figures of the new Testaments Church? And for that cause we Are commanded, as living stones to become a spiritual house, to offer up our selves for a quick and living sacrifice:
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Now, will they and euery one grant the Tabernacle and Temple to be figures of the new church? Then by proportion it must follow, that the former materiall Idoll houses, they (as was Babylon, Sodome, Aegipt) were figures of the many false assemblies schismaticall and hereticall, that would be opposit vnto the catholike body.
Now, will they and every one grant the Tabernacle and Temple to be figures of the new Church? Then by proportion it must follow, that the former material Idol houses, they (as was Babylon, Sodom, Egypt) were figures of the many false assemblies Schismatical and heretical, that would be opposite unto the catholic body.
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All which spirituall synagogues (or assemblies of false woorshippers) were by the spirituall Israel of god (and specially by their spirituall weapons) to be ouerthrowen and dissipated:
All which spiritual Synagogues (or assemblies of false worshippers) were by the spiritual Israel of god (and specially by their spiritual weapons) to be overthrown and dissipated:
And to this purpose, where the twelue Trybes were armed with carnall weapons, the twelue Apostles were armed with spirituall weapons, whereby they did not cast downe materiall synagogues,
And to this purpose, where the twelue Tribes were armed with carnal weapons, the twelue Apostles were armed with spiritual weapons, whereby they did not cast down material Synagogues,
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and dedicated vnto Idol-worship, should it follow, that these houses should be as deep in pollution as these that serued the Gentiles? The vncircumcised Nations in Canaan had nothing in their woorship,
and dedicated unto Idol-worship, should it follow, that these houses should be as deep in pollution as these that served the Gentiles? The uncircumcised nations in Canaan had nothing in their worship,
As for our predecessors subiected to Romes gouernment, the written word of God (for the substance thereof, specially at time of Churches building) it was preached amongst them:
As for our predecessors subjected to Romes government, the written word of God (for the substance thereof, specially At time of Churches building) it was preached among them:
If the commandement in Deut. 12.2. were moral and perpetuall touching destruction of Pagans houses, it yet followeth not, that the Idolatrized houses of Christians, they were aswell to be torne vp. There is a great difference:
If the Commandment in Deuteronomy 12.2. were moral and perpetual touching destruction of Pagans houses, it yet follows not, that the Idolatrized houses of Christians, they were aswell to be torn up. There is a great difference:
Except with the Stoiks we held (Omnia peccata paria) that all sinnes were alike and of equal weight in the ballance; we otherwise cannot argumentate thus:
Except with the Stoics we held (Omnia Peccata paria) that all Sins were alike and of equal weight in the balance; we otherwise cannot argumentate thus:
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as for Barnes, Stables, &c. Herein they ouerthrow themselues: for the law of Deut. 12.2. admitted no such ciuill vse, but without all exception they were to be battred downe.
as for Barns, Stables, etc. Herein they overthrow themselves: for the law of Deuteronomy 12.2. admitted not such civil use, but without all exception they were to be battered down.
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& Samuels benediction thereof also in the hie-places. 1. Samuel 9.12, 13, 14.) In the third chap. it is said that Salomon sacrificed and praied in Gibeon the chiefe hie-place.
& Samuels benediction thereof also in the hie-places. 1. Samuel 9.12, 13, 14.) In the third chap. it is said that Solomon sacrificed and prayed in Gibeon the chief hie-place.
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Touching preaching in those places, the 13. chap. manifesteth how A man of God, (that is, a Prophet or Preacher of God) he commeth to Bethel: and there entring into the Idoll temple dedicated by Ieroboam vnto a Caluish worship, he there by the Alter-side standeth and pronounceth the will of God, against that Idol-worship and Priesthood:
Touching preaching in those places, the 13. chap. manifesteth how A man of God, (that is, a Prophet or Preacher of God) he comes to Bethel: and there entering into the Idol temple dedicated by Jeroboam unto a Calvish worship, he there by the Alter-side Stands and pronounceth the will of God, against that Idol-worship and Priesthood:
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By all which it seemeth vnto me, that God, and the people of god, did put a great difference betweene the houses which Canaanits reared vp for their Religion substancially and wholie euill,
By all which it seems unto me, that God, and the people of god, did put a great difference between the houses which Canaanites reared up for their Religion substantially and wholly evil,
Who (notwithstanding their Idolatrie) were euer interessed with Circumcision, the seale of the Couenant, wherby they stood a seperate people from the Heathen:
Who (notwithstanding their Idolatry) were ever interested with Circumcision, the seal of the Covenant, whereby they stood a separate people from the Heathen:
and still amongst propheticall menaces, they had this Euangelical speach from the mouth of God, Israel my people. Which (if the former law in Deut. 12.2. were moral) should teach vs a great different vse betweene Pagans temples, and Idolatrized Churches:
and still among prophetical menaces, they had this Evangelical speech from the Mouth of God, Israel my people. Which (if the former law in Deuteronomy 12.2. were moral) should teach us a great different use between Pagans Temples, and Idolatrized Churches:
yea, though the Christians were so deep in Schisme & Idolatrie, as it should be vnlawfull for Iudah in such their estate, to ioyne fully in spirituall communion with Israel.
yea, though the Christians were so deep in Schism & Idolatry, as it should be unlawful for Iudah in such their estate, to join Fully in spiritual communion with Israel.
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Fifthly, where they teach that we can haue no spiritual vse of the houses which Antichrist or Romanists haue Idolatrized, they forget how the Temple was vsed for God his worship, sundrie times after it had been horribly prophaned.
Fifthly, where they teach that we can have no spiritual use of the houses which Antichrist or Romanists have Idolatrized, they forget how the Temple was used for God his worship, sundry times After it had been horribly Profaned.
If they replie, we except not against such houses simplie for hauing been prophaned, but for hauing been dedicated from the very foundation to Idolatrie:
If they reply, we except not against such houses simply for having been Profaned, but for having been dedicated from the very Foundation to Idolatry:
how they know that all our Churches were founded by Romes Apostacie to that Idolatrous woorship? Here they must make a religion of it, to search after the ages of Churches:
how they know that all our Churches were founded by Romes Apostasy to that Idolatrous worship? Here they must make a Religion of it, to search After the ages of Churches:
Dioclesian destroyed the Temples, as Eusebius recordeth (verie aged were these Churches) and then the Gentiles vpbraided the Christians (saith Origen ) with their lacke of Temples:
Diocletian destroyed the Temples, as Eusebius recordeth (very aged were these Churches) and then the Gentiles upbraided the Christians (Says Origen) with their lack of Temples:
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The former losse by Dioclesian was recouered by the edict of Galerius Maximinus, after the hand of God had been sharp vpon him: as Eusebius and Nicephorus witnesse.
The former loss by Diocletian was recovered by the edict of Galerius Maximinus, After the hand of God had been sharp upon him: as Eusebius and Nicephorus witness.
After this, how bountifull Constantinus Magnus was this way, th'ecclesiasticall hystories sufficiently vtter. Nor was this of Constantine effected so late as 340. yeeres from our Sauiours incarnation.
After this, how bountiful Constantinus Magnus was this Way, th'ecclesiasticall histories sufficiently utter. Nor was this of Constantine effected so late as 340. Years from our Saviour's incarnation.
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so that thence-forth all stood subiects to that Beast? Secondly, let them proue vnto vs that our Churches in such and such times of Antichrist, they were builded at his commandement,
so that thenceforth all stood Subjects to that Beast? Secondly, let them prove unto us that our Churches in such and such times of Antichrist, they were built At his Commandment,
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The Apostle indeede saith, that in not touching, tasting, handling such things as the Law once counted vncleane, it hath a shew of wisedome, but in trueth no substance of wisedome.
The Apostle indeed Says, that in not touching, tasting, handling such things as the Law once counted unclean, it hath a show of Wisdom, but in truth no substance of Wisdom.
And for that cause he calleth it no better then Ethelo-threskeia, A will-worship: whereas (if we be risen with Christ) then wee will vse our Christian liberty in the free vse of God his creatures;
And for that cause he calls it no better then Ethelo-threskeia, A will-worship: whereas (if we be risen with christ) then we will use our Christian liberty in the free use of God his creatures;
And hitherto Saint Paul had relation, when hee writeth thus vnto Timothy, I will therefore that the men pray euery where, lifting vp pure hands without wrath or doubting.
And hitherto Saint Paul had Relation, when he Writeth thus unto Timothy, I will Therefore that the men pray every where, lifting up pure hands without wrath or doubting.
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Because foolish man hath dedicated Creatures to the patronage of this or that true or false Saint, I must therfore abhorre the creature, specially in ecclesiasticall or spirituall vsage.
Because foolish man hath dedicated Creatures to the patronage of this or that true or false Saint, I must Therefore abhor the creature, specially in ecclesiastical or spiritual usage.
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By this crooked rule, I may not preach nor pray in England, because it was dedicated to Saint George: nor in Wales, because Dauid is there made patrone:
By this crooked Rule, I may not preach nor pray in England, Because it was dedicated to Saint George: nor in Wales, Because David is there made patron:
nor in Ireland, by reason of Saint Patricke: nor in Scotland, bicause of Saint Andrew: nor in Fraunce, because of S. Denys: nor in any countrey where Rome hath domineerd,
nor in Ireland, by reason of Saint Patrick: nor in Scotland, Because of Saint Andrew: nor in France, Because of S. Denys: nor in any country where Rome hath domineerd,
THe second generall doctrine [ That the newe Testaments kingdome once established, it can neuer bee totally remooued ] that remaineth in the next place to be further cleered.
THe second general Doctrine [ That the new Testaments Kingdom once established, it can never be totally removed ] that remains in the next place to be further cleared.
And to this end they alledge diuers places (specially out of the prophets) which doe inferre a large and glorious face of Christ and his kingdome here.
And to this end they allege diverse places (specially out of the Prophets) which do infer a large and glorious face of christ and his Kingdom Here.
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We of the other side, doe teach, that this new church (howsoeuer in her first plantation by the Apostles, it was both passing large and glorious) yet in succeeding times, it wained with the Moone, shee lost much of her glory, and of her outstretched visibilitie.
We of the other side, do teach, that this new Church (howsoever in her First plantation by the Apostles, it was both passing large and glorious) yet in succeeding times, it waned with the Moon, she lost much of her glory, and of her outstretched visibility.
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and finally seated in glorious Canaan by Ioshuah. After his death al ranne out of order, the vncircumcised had them long in subiection, there was no king in Israel,
and finally seated in glorious Canaan by Joshua. After his death all ran out of order, the uncircumcised had them long in subjection, there was no King in Israel,
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but in Rehoboams dayes wee see ten tribes schisme from the twoo (that is, from Iudah and Beniamin ) and that which was worse, didde reare vp and woorshippe;
but in Rehoboams days we see ten tribes Schism from the twoo (that is, from Iudah and Benjamin) and that which was Worse, did rear up and worship;
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Yet finally (such was the height of their sinne) GOD left them to the boyling potte of the North (euen to Nebuchadnetzar) who spoyled their Cittie and Temple,
Yet finally (such was the height of their sin) GOD left them to the boiling pot of the North (even to Nebuchadnezzar) who spoiled their city and Temple,
and departed the chiefe of the Royall seede vnto Babel. Then for seuentie yeares did orderly sacrifice cease, their Iudiciall pollicie (giuen by God at mount Sinai,
and departed the chief of the Royal seed unto Babel. Then for seuentie Years did orderly sacrifice cease, their Judicial policy (given by God At mount Sinai,
so well as the ecclesiasticall) it was subiected to the pleasure of straungers, then where was their beauteous Constitution? And at the end of seauenty yeares, Babels Monarch was subiected to the Medes and Persians, who licenced Iudah to returne for building their Cittie and Temple:
so well as the ecclesiastical) it was subjected to the pleasure of Strangers, then where was their beauteous Constitution? And At the end of seauenty Years, Babels Monarch was subjected to the Medes and Persians, who licenced Iudah to return for building their city and Temple:
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which after some nine and fortie yeares were reedified, but where was the sacramentall Arke of God his presence? Where was Moses originall copie? Where was Vrim and Thummim for decision of extraordinarie scruples? What was become of Aarons rod and the sacramentall Manna? And that which was not least, what became of their Iudiciall pollicie, from that time vnto Christ Iesus? Somewhat I know there was,
which After Some nine and fortie Years were reedified, but where was the sacramental Ark of God his presence? Where was Moses original copy? Where was Urim and Thummim for decision of extraordinary scruples? What was become of Aaron's rod and the sacramental Manna? And that which was not least, what became of their Judicial policy, from that time unto christ Iesus? Somewhat I know there was,
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and lastly, by that last Monarch Rome (swallowing vp the former togither with Messiahs appearance) who had so manacled Iudah, that they coulde not condemne Iesus, but by the policie of wicked Rome.
and lastly, by that last Monarch Rome (swallowing up the former together with Messiahs appearance) who had so manacled Iudah, that they could not condemn Iesus, but by the policy of wicked Room.
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That 89. psalme is a typicall prophecie of Christ & his kingdome, who grants not? wherein wee first see a glorious large kingdom giuen to Christ for his possession,
That 89. psalm is a typical prophecy of christ & his Kingdom, who grants not? wherein we First see a glorious large Kingdom given to christ for his possession,
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These things may be applyed to the Christians times, and perchance to our present times. Presently whervpon he plainely saith, that Religion is conculcate and trode vnderfoote.
These things may be applied to the Christians times, and perchance to our present times. Presently whereupon he plainly Says, that Religion is conculcate and trodden underfoot.
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And Aben-ezra citeth a certayne Spanish Iew so amazd at this psalm (for the Iews dreame, that Messiahs kingdome shoulde be according to the worlds glory,
And Aben-ezra citeth a certain Spanish Iew so amazed At this psalm (for the Iews dream, that Messiahs Kingdom should be according to the world's glory,
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euen as the Romanists at this day can not abide to hear, or reade any thing that crosses their Iudaicall opinion touching the outward face of Messiahs kingdome.
even as the Romanists At this day can not abide to hear, or read any thing that Crosses their Judaical opinion touching the outward face of Messiahs Kingdom.
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Nor maruell I thereat, seeing heere in the person of Aetham (brought in by the holy Ghost, expostulating the cause of such downfall) wee are taught howe hardely our nature brooketh the cast-down estate of Messiahs outward glorie.
Nor marvel I thereat, seeing Here in the person of Aetham (brought in by the holy Ghost, expostulating the cause of such downfall) we Are taught how hardly our nature brooketh the Cast-down estate of Messiahs outward glory.
Another Scripture wee haue in the foure and twentieth of Mathew, whereas our Sauior euidently foretelleth the notable intricate estate of the faithfull in after times:
another Scripture we have in the foure and twentieth of Matthew, whereas our Saviour evidently foretelleth the notable intricate estate of the faithful in After times:
Yea, heerewithall, that seduction and delusion (as in the second Epistle of Paul to the Thessalonians and the second chapter) should be so strong, that if it were possible, the very elect of God shoulde be seduced.
Yea, herewithal, that seduction and delusion (as in the second Epistle of Paul to the Thessalonians and the second chapter) should be so strong, that if it were possible, the very elect of God should be seduced.
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This generalitie of false prophecie, of horrible iniquitie, and mightie delusion, it can not stand with a notable and glorious visibilitie of the Church:
This generality of false prophecy, of horrible iniquity, and mighty delusion, it can not stand with a notable and glorious visibility of the Church:
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Nay it argueth (according to that of Saint Paul in 1. Tim. 4.1, 2, 3. and 2. Timoth. 3.1, 2, 3, 4, 5, &c. and that of Saint Peter 1. epistle 2.1, &c.) that all shall lie in horrible confusion and disorder, do the holy men of GOD what they can.
Nay it argue (according to that of Saint Paul in 1. Tim. 4.1, 2, 3. and 2. Timothy 3.1, 2, 3, 4, 5, etc. and that of Saint Peter 1. epistle 2.1, etc.) that all shall lie in horrible confusion and disorder, do the holy men of GOD what they can.
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Which also is denoted by the parable of tares, Math 13.24, &c Touching which first and latter estate of the Church, hearken what Ierome writeth on Zephaniah, 1. Chronic. verse 12. I will search Ierushalem with candles ] Rightly Ierushalem, that is, the church which first was called Iebus, that is, trode vnder foote.
Which also is denoted by the parable of tares, Math 13.24, etc. Touching which First and latter estate of the Church, harken what Jerome Writeth on Zephaniah, 1. Chronic. verse 12. I will search Jerusalem with Candles ] Rightly Jerusalem, that is, the Church which First was called Jebus, that is, trodden under foot.
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Because it was conculcate of the Gentiles, and was a laughing stocke to the Deuils, it was called Iebus. And after the peace of the Lord began to dwell in it,
Because it was conculcate of the Gentiles, and was a laughing stock to the Devils, it was called Jebus. And After the peace of the Lord began to dwell in it,
and Iniquitie shall be multiplied, (yea the light of the Sun shall withdraw from Ierushalem, and the vastation shall be so great, that the verie elect of God shall hardlie be saued) the Lord therefore then with the Lanthorne of his word and Reason will search all the vices in Ierushalem, and bring them into sight.
and Iniquity shall be multiplied, (yea the Light of the Sun shall withdraw from Jerusalem, and the vastation shall be so great, that the very elect of God shall hardly be saved) the Lord Therefore then with the Lanthorn of his word and Reason will search all the vices in Jerusalem, and bring them into sighed.
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We presently after see bloodie persecution, scarsitie, death, slaughter, together with a fearfull darkning of the Sunne, blood stayning the Moone, accompanied with a generall Apostacie of the Church-starres from the kingdome of heauen vnto earthly conuersation, effecting therewith a generall dissolution of all good order.
We presently After see bloody persecution, scarcity, death, slaughter, together with a fearful darkening of the Sun, blood staining the Moon, accompanied with a general Apostasy of the Church-stars from the Kingdom of heaven unto earthly Conversation, effecting therewith a general dissolution of all good order.
All which thinges can be but mystically vnderstood according to the nature of prophecie, and so a plaine declaration of the Church turned vpside downe, with a losse of her large visibilitie and glorie.
All which things can be but mystically understood according to the nature of prophecy, and so a plain declaration of the Church turned upside down, with a loss of her large visibility and glory.
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for the which some haue (not altogether vnfitly) vrged that of the Apocryphall Esdras, (a thing that he might gesse at by comparison of Scripture) where in the person of the Lord he saith:
for the which Some have (not altogether unfitly) urged that of the Apocryphal Ezra, (a thing that he might guess At by comparison of Scripture) where in the person of the Lord he Says:
Anthonie the Heremite (about the beginning of Constantines raign, he is said to see in a dream certaine Mules [ Altare insultantes calcibus &c. ] leaping vpon the Altare with their feete, and ouerturning the sacred table:
Anthony the Hermit (about the beginning of Constantines Reign, he is said to see in a dream certain Mules [ Altar insultantes calcibus etc. ] leaping upon the Altar with their feet, and overturning the sacred table:
Yea (saith venerable Beda ) Peace was in the Church vntill the times of Arrius his frenzie, which (corrupto orbe toto) the whole world being therewith corrupted, did also with the venome of his errour, infect this Iland of Britaine so far remoued out of the world.
Yea (Says venerable Beda) Peace was in the Church until the times of Arius his frenzy, which (corrupto orbe toto) the Whole world being therewith corrupted, did also with the venom of his error, infect this Island of Britain so Far removed out of the world.
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If Arrianisme so quickely got such an vniuersall head, what did also Pelagius, Macedonius, Nestorius, Martian, and all other heretikes their doctrine? All of them marching in battell aray against the Church;
If Arianism so quickly god such an universal head, what did also Pelagius, Macedonius, Nestorius, Martian, and all other Heretics their Doctrine? All of them marching in battle array against the Church;
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Not long after wee finde a man of sinne mounted in the midst of Gods temple, aduancing himselfe as a god, exalting himselfe aboue the thinges of God, treading christian kings vnder foote,
Not long After we find a man of sin mounted in the midst of God's temple, advancing himself as a god, exalting himself above the things of God, treading christian Kings under foot,
If Clemens could say of the churches next succeeding the Apostles, NONLATINALPHABET NONLATINALPHABET, Few children like the Fathers (for few conuaied the doctrine vncorrupted) what may we say of the doctrine and churches estate in times long after? euen that which Ierome long since said:
If Clemens could say of the Churches next succeeding the Apostles,, Few children like the Father's (for few conveyed the Doctrine uncorrupted) what may we say of the Doctrine and Churches estate in times long After? even that which Jerome long since said:
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To spare the repetition of odious particulars, Experience hath taught vs, how the wheate field (after some sleepinesse of Ministers) it became so pestred with visible and incurable tares, that hardely anie wheate could be seene.
To spare the repetition of odious particulars, Experience hath taught us, how the wheat field (After Some sleepiness of Ministers) it became so pestered with visible and incurable tares, that hardly any wheat could be seen.
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The holie man Iob was scabs from the crowne of the head vnto the soule of the foote, he sate vpon ashes scraping himself with a potshard, his breath was corrupt, his friends could hardly know him:
The holy man Job was scabs from the crown of the head unto the soul of the foot, he sat upon Ashes scraping himself with a potshard, his breath was corrupt, his Friends could hardly know him:
somtimes do buckle with Lyons, and depart to heauen in a firie chariot with Elijah. So far are we (whatsoeuer the Romanistes barke) from condemning all our predecessors,
sometimes do buckle with Lyons, and depart to heaven in a firy chariot with Elijah. So Far Are we (whatsoever the Romanists bark) from condemning all our predecessors,
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Thus briefly I haue cleered, that notwithstanding the Church hath been euer visible, yet she hath somtimes (as also her Figure ) been spoiled of her glory, darkned in her members, captiued of her aduersarie, destitute of her constitution.
Thus briefly I have cleared, that notwithstanding the Church hath been ever visible, yet she hath sometimes (as also her Figure) been spoiled of her glory, darkened in her members, captived of her adversary, destitute of her constitution.
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Elias saw no church in Israel, therefore there was no church visible there, nor yet in Iudah. It is a sophistication of this nature, Thomas seeth not, therefore Peter seeth not:
Elias saw no Church in Israel, Therefore there was no Church visible there, nor yet in Iudah. It is a sophistication of this nature, Thomas sees not, Therefore Peter sees not:
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for his complaint was not against Iudah (wherin he knew that the Church then florished vnder good Iehosophat) but against Israel the ten schismaticall Trybes, where then he feared that bloody Ahab and Iesabell had slaughtred all, from whose furie he then fled.
for his complaint was not against Iudah (wherein he knew that the Church then flourished under good Iehosophat) but against Israel the ten Schismatical Tribes, where then he feared that bloody Ahab and Jezebel had slaughtered all, from whose fury he then fled.
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But the Prophets assertiō is corrected of the Lord saying, that he had reserued 7000 soules which bowed no knee (that is, did not outward substantial homage) to Baal. And indeed,
But the prophets assertion is corrected of the Lord saying, that he had reserved 7000 Souls which bowed no knee (that is, did not outward substantial homage) to Baal. And indeed,
if we consider (besides these Prophets which Obadiah hid in caues) the sundry schools of Prophets at Elias his time of being rapt vp, we may easily beleeue that God had a notable people in that schismaticall Israell:
if we Consider (beside these prophets which Obadiah hid in caves) the sundry Schools of prophets At Elias his time of being rapt up, we may Easily believe that God had a notable people in that Schismatical Israel:
Thirdly, we can by plaine demonstration, poynt foorth the Churches visibility, from the verie first Adam, vnto Christ the second Adam. In the houses of 1 Adam 2 Sheth 3 Enosh 4 Kainan 5 Mahalaleel 6 Iered 7 Henoch, 8 Methushelah 9 Lamech 10 Noach, The Church was visible in them till the floud.
Thirdly, we can by plain demonstration, point forth the Churches visibility, from the very First Adam, unto christ the second Adam. In the houses of 1 Adam 2 Sheth 3 Enosh 4 Cainan 5 Mahalaleel 6 Jerred 7 Henoch, 8 Methuselah 9 Lamech 10 Noah, The Church was visible in them till the flood.
After the floud, the Church stretched it selfe thorough the houses of Noach, 1 Shem 2 Arphaxad 3 Selah 4 Heber 5 Peleg 6 Reu 7 Serug 8 Nachor 9 Thara 10 Abram
After the flood, the Church stretched it self through the houses of Noah, 1 Shem 2 Arphaxad 3 Selac 4 Heber 5 Peleg 6 Reu 7 Serug 8 Nahor 9 Thara 10 Abram
From Abram to the captiuitie of Babel, and from thence vnto Iesus, Saint Mathew draweth a direct line in three times foureteene Generations, that is, two and fortie, according to the number of Israels stations or pitching places mentioned in the booke of Numbers chapt. 33. As for Saint Luke, hee in his third chapt doth point out the first fruits of God, from the first Adam vnto the second.
From Abram to the captivity of Babel, and from thence unto Iesus, Saint Matthew draws a Direct line in three times foureteene Generations, that is, two and fortie, according to the number of Israel's stations or pitching places mentioned in the book of Numbers Chapter. 33. As for Saint Lycia, he in his third Chapter does point out the First fruits of God, from the First Adam unto the second.
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Saint Mathew from Dauid dooth, vnto the captiuitie, passe through the house of Solomon his eldest sonne, finishing this mans seed in Iehoiachin: from the front of whose name Iehouah remoueth Iah, (as a signet from his finger, terming him Coniah ) pulling heerewith Nathan (the other sonne of Dauid ) his family into the line by adoption:
Saint Matthew from David doth, unto the captivity, pass through the house of Solomon his eldest son, finishing this men seed in Jehoiachin: from the front of whose name Jehovah Removeth God, (as a signet from his finger, terming him Coniah) pulling herewith Nathan (the other son of David) his family into the line by adoption:
S. Luke beginning with Ioseph (the supposed father of Iesus) hee steppeth vpwarde to Zerubbabel, by the line of his second sonne Rhesa: and so from him directly vpward to Dauid: not by Solomons house, which ended with the captiuitie,
S. Lycia beginning with Ioseph (the supposed father of Iesus) he steppeth upward to Zerubbabel, by the line of his second son Rhesa: and so from him directly upward to David: not by Solomons house, which ended with the captivity,
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The Typicall church so ouerturneth our aduersaries doctrine: for that was alwayes visible. Secondly, they alleadge certaine scriptures against the new churches visibilitie:
The Typical Church so overturneth our Adversaries Doctrine: for that was always visible. Secondly, they allege certain Scriptures against the new Churches visibility:
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first, Reuelat. 12. where, by the woman, they truely vnderstand the church (whereof the virgin Mary was an arch-member) and from her lodging in the wildernesse for a time, two times,
First, Reuelat. 12. where, by the woman, they truly understand the Church (whereof the Virgae Marry was an arch-member) and from her lodging in the Wilderness for a time, two times,
for, where haue they any one scripture, which By being in the wildernesse doth vnderstand Inuisibilitie? Rather lette them vnderstand, that the holy-ghost puttes vs hereby in mind of the anciēt church of Israel, fed in the wildernesse,
for, where have they any one scripture, which By being in the Wilderness does understand Invisibility? Rather let them understand, that the Holy Ghost puts us hereby in mind of the ancient Church of Israel, fed in the Wilderness,
as also with 34. chap and 4. verse, & with other like places, and it onely implyeth, a darke desolation of all church beauty, and orderly constitution:
as also with 34. chap and 4. verse, & with other like places, and it only Implies, a dark desolation of all Church beauty, and orderly constitution:
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And to this purpose, marke howe in the twelfth chapter, when the red dragon assayled the Church wyth all his might, hee yet drewe downe but a third parte of the stars, some were reserued to shine in the Church:
And to this purpose, mark how in the twelfth chapter, when the read dragon assailed the Church with all his might, he yet drew down but a third part of the Stars, Some were reserved to shine in the Church:
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All that dwell vppon the earth shall worshippe him (marke the exception) whose names are not written in the Booke of the life of the Lambe, &c. And because such there shall be, he afterwardes concludeth, Here is the patience of the Saynts.
All that dwell upon the earth shall worship him (mark the exception) whose names Are not written in the Book of the life of the Lamb, etc. And Because such there shall be, he afterwards Concludeth, Here is the patience of the Saints.
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And that is more plainely declared in the 11. chapter, where all the tyrannous raigne of the beast (choose whether that beast be the body of cruell Emperours,
And that is more plainly declared in the 11. chapter, where all the tyrannous Reign of the beast (choose whither that beast be the body of cruel emperors,
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They should now at last learne to meddle lesse with this booke, seeing the holy ghost leaueth so fearfull a curse vpon these that adde their owne idle fancies therto, Reu. 22.19. An other scripture they alleage, namely, 2. Thess. 2. whence they affirme the Churches whole departure from the Faith. I answere:
They should now At last Learn to meddle less with this book, seeing the holy ghost Leaveth so fearful a curse upon these that add their own idle fancies thereto, Reu. 22.19. an other scripture they allege, namely, 2. Thess 2. whence they affirm the Churches Whole departure from the Faith. I answer:
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And that indeed is verie plainly fore-told by S. Iohn in Reuel. 17.16. Later writers (in respect of some after circumstances) do take it to be an Apostacie generall from Faith:
And that indeed is very plainly foretold by S. John in Revel. 17.16. Later writers (in respect of Some After Circumstances) do take it to be an Apostasy general from Faith:
The man of sin with his army abhominable should enter into this new Citie and Temple of God (yea, rather rise vp in the midst thereof) sowing his perfidious doctrine,
The man of since with his army abominable should enter into this new city and Temple of God (yea, rather rise up in the midst thereof) sowing his perfidious Doctrine,
and planting his Idolatrous bottomles pit-inuentions, but yet neuer essentially subdue those soules vnto him, whose names were written in the Lambs booke.
and planting his Idolatrous bottomless pit-inuentions, but yet never essentially subdue those Souls unto him, whose names were written in the Lambs book.
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If during Antichrists raigne there should be no visible people of God, then Antichrist should be no more Antichrist, seeing Christ had none in opposition against him.
If during Antichrists Reign there should be no visible people of God, then Antichrist should be no more Antichrist, seeing christ had none in opposition against him.
Such Nouices are ignorant of the promise sealed by the Father vnto Messiah the Churches Redeemer. My spirit (saith he) that is vpon thee, and my words which I haue put in thy mouth, shal not depart out of thy mouth,
Such novices Are ignorant of the promise sealed by the Father unto Messiah the Churches Redeemer. My Spirit (Says he) that is upon thee, and my words which I have put in thy Mouth, shall not depart out of thy Mouth,
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And to this purpose (when the sacred winds of God breathed by the foure Euangelists were to be held back in an vnknowen tongue) the Lord taketh order for many Iewes, and moe Gentiles:
And to this purpose (when the sacred winds of God breathed by the foure Evangelists were to be held back in an unknown tongue) the Lord Takes order for many Iewes, and more Gentiles:
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Bullinger in his Epitome of times (hauing spoken of the most accursed times wherein Pharises, Saduces, Esseni, crept into the Iewish Church) he addeth:
Bullinger in his Epitome of times (having spoken of the most accursed times wherein Pharisees, Sadducees, Essenes, crept into the Jewish Church) he adds:
Wherein she plainely affirmeth, that after Rome shall rule ouer Aegypt (and that it did presently after Herods creation of King for Iudaea ) a most high King (namely Messiah ) should set vp a kingdome ouer the whole world, whose kingdome shal haue no end.
Wherein she plainly Affirmeth, that After Room shall Rule over Egypt (and that it did presently After Herods creation of King for Iudaea) a most high King (namely Messiah) should Set up a Kingdom over the Whole world, whose Kingdom shall have no end.
In the second place, so this secōd doctrine is clered, namely, That the New-testaments Kingdome once established, it neuer after can be totally remooued.
In the second place, so this secōd Doctrine is cleared, namely, That the New testaments Kingdom once established, it never After can be totally removed.
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Personall, as the Church is sayd to be built vpon some person or persons: Reall, as it is said to be built vpon some Thing or matter. The foundation personall is two-folde:
Personal, as the Church is said to be built upon Some person or Persons: Real, as it is said to be built upon Some Thing or matter. The Foundation personal is twofold:
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That the Apostles and Prophets are also termed Foundation, harken to the same Apostle ( Ephesians chapter 2. verse 20.) And ye are built vpon the foundation of the Apostles and Prophets, Iesus Christ himselfe being the chiefe corner stone.
That the Apostles and prophets Are also termed Foundation, harken to the same Apostle (Ephesians chapter 2. verse 20.) And you Are built upon the Foundation of the Apostles and prophets, Iesus christ himself being the chief corner stone.
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Nor is the word foundation expressed in both these places, otherwise then by one and the same word (NONLATINALPHABET, Themélton ) in the original. Aquinas remembreth both these, thus:
Nor is the word Foundation expressed in both these places, otherwise then by one and the same word (, Themélton) in the original. Aquinas Remember both these, thus:
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Th'other foundation, it hath the soliditie (not of it selfe, but) of the other solide subiect (like as stones which first are placed vpon a solide Rock,
The other Foundation, it hath the solidity (not of it self, but) of the other solid Subject (like as stones which First Are placed upon a solid Rock,
and 15, 16, 19, 29, &c.) Sometimes Respectiuely the Apostles gospell, as in Rom. 2.16, and 16.25. The Gospell of God and Christ Iesus it is, as they are the Authors therof:
and 15, 16, 19, 29, etc.) Sometime Respectively the Apostles gospel, as in Rom. 2.16, and 16.25. The Gospel of God and christ Iesus it is, as they Are the Authors thereof:
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and then the Brownists on the other hand. The Romanists from these words in Matth. 16.18. Thou arte Peter, and vpon this Rocke I will builde my church, they with tooth and nayle labour to enforce, that Saint Peter is the Churches foundation, that vpon him (as on a Rocke) it is builded:
and then the Brownists on the other hand. The Romanists from these words in Matthew 16.18. Thou art Peter, and upon this Rock I will build my Church, they with tooth and nail labour to enforce, that Saint Peter is the Churches Foundation, that upon him (as on a Rock) it is built:
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as if these wordes, on this rocke were spoken of Peters person, and (which more is) of al Romish Pops succeeding in that Sea. Let vs examine the Text. Our Sauior demanding of the Apostles, whome they did say him to be? Peter (in the name of all the rest) answereth:
as if these words, on this rock were spoken of Peter's person, and (which more is) of all Romish Pops succeeding in that Sea. Let us examine the Text. Our Saviour demanding of the Apostles, whom they did say him to be? Peter (in the name of all the rest) Answers:
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The change of speech, from The to This, from NONLATINALPHABET thou Peter, to NONLATINALPHABET vppon This very Rocke, it argueth, that Iesus would haue Peter to looke from himselfe to some other person or thing.
The change of speech, from The to This, from thou Peter, to upon This very Rock, it argue, that Iesus would have Peter to look from himself to Some other person or thing.
Which Christ is onely sayd to be the Rocke, 1. Corin 10.4. The worde Foundation is communicated also with the Apostles and Prophets, but the tearme Rocke is neuer giuen vnto anye meere creature:
Which christ is only said to be the Rock, 1. Corin 10.4. The word Foundation is communicated also with the Apostles and prophets, but the term Rock is never given unto any mere creature:
how (because of his euill counsaile soone after) our Sauiour saith vnto him Get thee behind me Satan, thou arte an offence vnto me, &c. And not long after hee three times forsweareth his Maister.
how (Because of his evil counsel soon After) our Saviour Says unto him Get thee behind me Satan, thou art an offence unto me, etc. And not long After he three times forsweareth his Master.
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and draweth Barnabas into the same dissimulation ( Galathians chap 2. verse 11. &c. ) for which the holy apostle Paul resisteth him to the face, and blameth him.
and draws Barnabas into the same dissimulation (Galatians chap 2. verse 11. etc.) for which the holy apostle Paul Resisteth him to the face, and blameth him.
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but indeede an auntient errour) first obserue how they oppose to Paul, who saith it was Peter (whome in the Syriacke terme hee before calleth Cephas ) but also vnto the antient Fathers,
but indeed an ancient error) First observe how they oppose to Paul, who Says it was Peter (whom in the Syriacke term he before calls Cephas) but also unto the ancient Father's,
as Tertullian, (in praescriptionibus aduersus haeret.) Ambrose (in ep. Gala cap. 2.) Chrysostome on the Galat. chap. 2.) Augustine contra mendac. ad Consentium cap.
as Tertullian, (in praescriptionibus Adversus Heretic.) Ambrose (in Epistle. Gala cap. 2.) Chrysostom on the Galatians chap. 2.) Augustine contra Mendac. ad Consentium cap.
12.) Ierome on Galat. 2. Cyrill (contra Iulian. li. 9. in fine.) Baeda on Galath. 2. &c. Yea heerein they oppose vnto Gregorius Magnus their Pope, cōfuting the same fond fancie in his eighteenth homily vpon Ezekiel, post B. Thus the Romanists propound vnto vs weake foundation, Peter for Christ, the creature for the Creator.
12.) Jerome on Galatians 2. Cyril (contra Iulian. li. 9. in fine.) Baeda on Galatians. 2. etc. Yea herein they oppose unto Gregorius Magnus their Pope, confuting the same found fancy in his eighteenth homily upon Ezekielem, post B. Thus the Romanists propound unto us weak Foundation, Peter for christ, the creature for the Creator.
If they will that Peter shoulde be, in some sense, a foundation, then they must admitte all the residue of the Apostles in the same respect to be foundations.
If they will that Peter should be, in Some sense, a Foundation, then they must admit all the residue of the Apostles in the same respect to be foundations.
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And that is it which Saint Iohn in his Apocal. 22.14. speaketh of, when hee seeth this Ierushalem to haue twelue foundations, and in them, the names of the twelue Apostles.
And that is it which Faint John in his Apocalypse 22.14. speaks of, when he sees this Jerusalem to have twelue foundations, and in them, the names of the twelue Apostles.
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euen to the whole Church, so well as vnto him, Iohn 20.22, 23. And this Origen precisely (from the same place of Iohn ) doth prooue in his Homily on Mathew 16. not to speake of other Ancients, (as Cyprian de simplicit. praelat.
even to the Whole Church, so well as unto him, John 20.22, 23. And this Origen precisely (from the same place of John) does prove in his Homily on Matthew 16. not to speak of other Ancients, (as Cyprian the simplicit. Prelate.
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Aug. super Ioh. 124. Tertull. scorp. aduers. Gnostio. c. 10. Rabanus c. 8. de poenit. Ansbert. li. 3. c. 5 in Apoc. &c. ) who grant, that in Peter was considered the church, to whom the power is giuen of binding and loosing spiritually.
Aug. super John 124. Tertul scorp. aduers. Gnostio. c. 10. Rabanus c. 8. de Repent. Ansbert. li. 3. c. 5 in Apocalypse etc.) who grant, that in Peter was considered the Church, to whom the power is given of binding and losing spiritually.
For the Brownists, what foundation doe they by their necessarie consecution propound to vs? This forsooth, The outward Constitution of the Church, that is, The forme of plantation and church-gouernement, and this is their Puppis and Prora, the load-star of their Course.
For the Brownists, what Foundation do they by their necessary consecution propound to us? This forsooth, The outward Constitution of the Church, that is, The Form of plantation and church-government, and this is their Puppis and Prora, the loadstar of their Course.
yet bicause of som few things in gouernment ecclesiasticall, which they dislike, they, not onely deny communion with them (yea for very hearing the worde) but also excommunicate such of their people as shall but ioyne with them in prayer or in preaching.
yet Because of Some few things in government ecclesiastical, which they dislike, they, not only deny communion with them (yea for very hearing the word) but also excommunicate such of their people as shall but join with them in prayer or in preaching.
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first, they take it for granted, that the faith of Christ was amongst vs first planted, by force of the sword (not by preaching of the worde) whereby came to passe, that all wicked were receiued, &c. Let it be so.
First, they take it for granted, that the faith of christ was among us First planted, by force of the sword (not by preaching of the word) whereby Come to pass, that all wicked were received, etc. Let it be so.
how his owne citie was wholy Donatists, til feare of imperiall lawes brought them from that schisme, to catholike vnity, the good man changeth his minde, alleadging such Scripture, Prouerb. 9 9. and 29.19. &c. And I woulde gladly know of these men, to what end a Christian hath the sword put into his hand,
how his own City was wholly Donatists, till Fear of imperial laws brought them from that Schism, to catholic unity, the good man changes his mind, alleging such Scripture, Proverb. 9 9. and 29.19. etc. And I would gladly know of these men, to what end a Christian hath the sword put into his hand,
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if not (with Nehemiah, Iosiah, Hezekiah, Iosaphat, Asa, &c.) to driue the subiectes vnto outward conformity of holinesse & righteousnesse? Take away this vse of the sworde,
if not (with Nehemiah, Josiah, Hezekiah, Iosaphat, Asa, etc.) to driven the Subjects unto outward conformity of holiness & righteousness? Take away this use of the sword,
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Obiection. But it was prophecied, that the Church should be a voluntary people, Psal. 110.3. and Christ gathered and planted his Church by the word onely.
Objection. But it was prophesied, that the Church should be a voluntary people, Psalm 110.3. and christ gathered and planted his Church by the word only.
The Anabaptists do apply these thinges aswell to their purpose, adding further, The Primitiue churches had no Kings in them &c. therefore Kings (as Kings) not of a true established Church.
The Anabaptists do apply these things aswell to their purpose, adding further, The Primitive Churches had no Kings in them etc. Therefore Kings (as Kings) not of a true established Church.
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And because none should say, that it was no maruell, though simple subiects became Christians, seeing some of their Kings were first Christians, the Apostle therefore before said, Not many Mighty ▪ not many Noble are called.
And Because none should say, that it was no marvel, though simple Subjects became Christians, seeing Some of their Kings were First Christians, the Apostle Therefore before said, Not many Mighty ▪ not many Noble Are called.
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To conclude now, That the Sword hath not his vse in churches plantation &c. they may aswell conclude, That Noble men, wise and learned men, they haue nothing to doe in Church plantation.
To conclude now, That the Sword hath not his use in Churches plantation etc. they may aswell conclude, That Noble men, wise and learned men, they have nothing to do in Church plantation.
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Besides, it appeareth by auncient record, that the Gospell came into this land in the Apostles times, according to that in Rom. 10.18. Tertullian saith, Britannorum inaccessa Romanis loca, Christo vero subdita &c. That the Britans (euen in such places as Romaines had not accesse vnto) they were subdued to Christ.
Beside, it appears by ancient record, that the Gospel Come into this land in the Apostles times, according to that in Rom. 10.18. Tertullian Says, Britons inaccessa Romans loca, Christ vero subdita etc. That the Britons (even in such places as Romans had not access unto) they were subdued to christ.
That S. Paul (after his first captiuitie at Rome) should come into these partes, Theodoret writeth, Nicephorus affirmeth that Simon Zelotes came into Britaine.
That S. Paul (After his First captivity At Room) should come into these parts, Theodoret Writeth, Nicephorus Affirmeth that Simon Zealots Come into Britain.
Ans. Yes forsooth, except you wil haue a companie of beleeuers dwelling together in the Faith (as the Church first did lodge in a myles compasse by Welles, now tearmed Glascon-bury ) to liue without rule, without forme of true gouernment.
Ans. Yes forsooth, except you will have a company of believers Dwelling together in the Faith (as the Church First did lodge in a miles compass by Wells, now termed Glascon-bury) to live without Rule, without Form of true government.
If they liued at first like Libertines (which no sober spirit can think) then we must greatly lament that none of the Brownists were then with them for instructing them in discipline.
If they lived At First like Libertines (which no Sobrium Spirit can think) then we must greatly lament that none of the Brownists were then with them for instructing them in discipline.
as was at first, none of wit can beleeue, because our Sauior and the Apostles do fore-tell the contrarie ( Math. 24, 37, 38, 39, Luk. 17, 22, 23. Math. 13, 24, &c. 1. Tim. 4, 1, &c. 2. Tim. 3, 1, &c. Reuel. 13, 11, &c. 2. Thess 2, 3, &c.) and yet no reason nor warrant of running out of the Catholike wheatfield or Church, vnder a pretext of Replantation:
as was At First, none of wit can believe, Because our Saviour and the Apostles do foretell the contrary (Math. 24, 37, 38, 39, Luk. 17, 22, 23. Math. 13, 24, etc. 1. Tim. 4, 1, etc. 2. Tim. 3, 1, etc. Revel. 13, 11, etc. 2. Thess 2, 3, etc.) and yet no reason nor warrant of running out of the Catholic wheatfield or Church, under a pretext of Replantation:
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First, (after Peters confession in Math. 16) our Sauior doth not promise that outward Church-gouernment shall preuaile for euer against Hell-gates (and themselues graunt it hath not) but only A true being of the Church, by reason of the Rock wheron it should be builded.
First, (After Peter's Confessi in Math. 16) our Saviour does not promise that outward Church-government shall prevail for ever against Hell-gates (and themselves grant it hath not) but only A true being of the Church, by reason of the Rock whereon it should be built.
Secondly, let them marke that Peter maketh no confession of Church discipline (for as yet he had not learned that) but of Christ Iesus to be as verilie the Son of God (vnseen of flesh and blood) as he was man,
Secondly, let them mark that Peter makes no Confessi of Church discipline (for as yet he had not learned that) but of christ Iesus to be as verily the Son of God (unseen of Flesh and blood) as he was man,
because Iehouah is Shammah, There. Thirdly, let them consider, that as outward Church gouernment is not the mark or badge euer of true Christians (for in the Brownists iudgement, many of the Anabaptists haue that:
Because Jehovah is Shammah, There. Thirdly, let them Consider, that as outward Church government is not the mark or badge ever of true Christians (for in the Brownists judgement, many of the Anabaptists have that:
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and we know that Iesabel with her spiritual children, Balaams sectaries, the faction of beastly Nicolaitans &c. ( Reuel. 2. & 3.) they were in the Asian Churches, rightly established and possessed of right gouernment, (but yet bearing the badge of Antichrist) so neither is humane regiment a marke euer of false Christians.
and we know that Jezebel with her spiritual children, Balaams sectaries, the faction of beastly Nicolaitans etc. (Revel. 2. & 3.) they were in the Asian Churches, rightly established and possessed of right government, (but yet bearing the badge of Antichrist) so neither is humane regiment a mark ever of false Christians.
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for if euery good thing be not the marke of a true Christian (for Arrius, Nestorius, yea, euery Heretike holdeth some good thinges) so neither can euery bad thing be the badge of Antichrist:
for if every good thing be not the mark of a true Christian (for Arius, Nestorius, yea, every Heretic holds Some good things) so neither can every bad thing be the badge of Antichrist:
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As Antichrist is opposed to Christ, so in nothing so much, as in the verie foundation of Religion; ••r which the Apostle S. Paul tearmeth him Anti-keimenos, the Layer of an opposite foundation.
As Antichrist is opposed to christ, so in nothing so much, as in the very Foundation of Religion; ••r which the Apostle S. Paul termeth him Anti-keimenos, the Layer of an opposite Foundation.
The foundation false (not hay, stubble, &c. vpon a true foundation, 1. Cor. 3.10. &c.) is the beastes marke differencing his people essentially from Christes.
The Foundation false (not hay, stubble, etc. upon a true Foundation, 1. Cor. 3.10. etc.) is the beasts mark differencing his people essentially from Christ's.
for he compareth not only his plaine manner of teaching with humane Eloquence, but also, the plaine matter of the Gospell with the worlds wisdom, which elswhere he tearmeth Philosophie. Secondly, gold, siluer, &c. hay, stubble, &c. they cannot in any proprietie so much resemble manner, as matter:
for he compareth not only his plain manner of teaching with humane Eloquence, but also, the plain matter of the Gospel with the world's Wisdom, which elsewhere he termeth Philosophy. Secondly, gold, silver, etc. hay, stubble, etc. they cannot in any propriety so much resemble manner, as matter:
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Our Sauiour foretold that ther should be such schismatical spirites, who in these confused times would crie, Come into the desert, come into the secret places, Christ is here:
Our Saviour foretold that there should be such Schismatical spirits, who in these confused times would cry, Come into the desert, come into the secret places, christ is Here:
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but therewith he saith to his sheepe, Go not thither, nor follow them, Luk. 17.23. Thus much briefly touching the foundation of this new Citie Iehouah-Shammah.
but therewith he Says to his sheep, Go not thither, nor follow them, Luk. 17.23. Thus much briefly touching the Foundation of this new city Iehouah-Shammah.
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This Citie being the Church extended from the East to the West, it must be considered, either as existing of all Christians good and bad (and so Heretikes, Scismatikes, Pharisaicall professors &c. are all Citizens,
This city being the Church extended from the East to the West, it must be considered, either as existing of all Christians good and bad (and so Heretics, Schismatics, Pharisaical professors etc. Are all Citizens,
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though bad Citizens:) Or else, as it existeth only of such as are sanctified (according to the end of their Election, Ephes. 1.4.) who are verie deed the liuely members of Christ Iesus.
though bad Citizens:) Or Else, as it existeth only of such as Are sanctified (according to the end of their Election, Ephesians 1.4.) who Are very deed the lively members of christ Iesus.
but appearing euill, and not obaying the Churches voice for repentance, they are to be denied all familiar communion (specially in ecclesiasticall ordinances) but not without some hope that God wil in time, recouer them:
but appearing evil, and not obeying the Churches voice for Repentance, they Are to be denied all familiar communion (specially in ecclesiastical ordinances) but not without Some hope that God will in time, recover them:
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because such is their Apostacie from Christ, as for the which the Church denieth afterwards to sacrifice or pray for them, Heb. 6.1, 2, 3, 4, 5, 6, compared with Heb. 10.26,
Because such is their Apostasy from christ, as for the which the Church Denieth afterwards to sacrifice or pray for them, Hebrew 6.1, 2, 3, 4, 5, 6, compared with Hebrew 10.26,
and Israels congregation, as also in such of the New testaments scriptures, Math. 3.12, and 13.24. &c. and there in vers. 47. &c. and 24.40, 41. 2. Tim. 2.20, with many of like nature.
and Israel's congregation, as also in such of the New Testaments Scriptures, Math. 3.12, and 13.24. etc. and there in vers. 47. etc. and 24.40, 41. 2. Tim. 2.20, with many of like nature.
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first from the end of Election and vocation, which is, vnto sanctification of the Spirit, wherevppon they are called Saints, or Holy-ones, Rom. 1.7, and 16.2.15, 1. Cor. 1.2, & 6.1, & 16.1.15. & alibi saepe, compared with, Ephes. 1.4. Iohn 15.3, & 17.17:
First from the end of Election and vocation, which is, unto sanctification of the Spirit, whereupon they Are called Saints, or Holy-ones, Rom. 1.7, and 16.2.15, 1. Cor. 1.2, & 6.1, & 16.1.15. & alibi saepe, compared with, Ephesians 1.4. John 15.3, & 17.17:
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And of this sort of Citizens is that Ierushalem from heauen, and that Tabernacle of God with men, which S. Iohn seeth in Reuel. 21.2.3. vnderstood so of Auncient and moderne writers:
And of this sort of Citizens is that Jerusalem from heaven, and that Tabernacle of God with men, which S. John sees in Revel. 21.2.3. understood so of Ancient and modern writers:
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And that in S. Iohn cittizeas there be imperfections, it may appeare in 22. chap. verse 2. where hee sayth, that the leaues of this citties wood (the Tree of life, Christ Iesus in his word and spirit) they were to heale the Nations with.
And that in S. John cittizeas there be imperfections, it may appear in 22. chap. verse 2. where he say, that the leaves of this cities wood (the Tree of life, christ Iesus in his word and Spirit) they were to heal the nations with.
Whereas the healing of vs (in regarde of our spirituall sores) it appertaineth in proprietie to this life, besides that the Lord tearmeth things that are not, as if they were:
Whereas the healing of us (in regard of our spiritual sores) it appertaineth in propriety to this life, beside that the Lord termeth things that Are not, as if they were:
and if the roote be holy, so are the branches, Ro. 11.16) for theyr sakes the wicked tares are spared, Math. 13.29. yea the Sodomiticall worlde (were it not for this righteous Lot ) should soon be consumed with fire & brimston.
and if the root be holy, so Are the branches, Ro. 11.16) for their sakes the wicked tares Are spared, Math. 13.29. yea the Sodomitical world (were it not for this righteous Lot) should soon be consumed with fire & brimstone.
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While Iudahs Ierushalem stoode with her Temple and ceremonies, then these Citizens (for one gentle swallow makes not a summer) were the seede of Iaakob or Israel, pent vp within the typicall Canaan: but now this new citties people are stretched from Sea to Sea, from one ende of the world to an other;
While Judas Jerusalem stood with her Temple and ceremonies, then these Citizens (for one gentle swallow makes not a summer) were the seed of Jacob or Israel, penned up within the typical Canaan: but now this new cities people Are stretched from Sea to Sea, from one end of the world to an other;
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Not onely the Hebrew, the Greeke, and Latin tongues (wherein our Sauiours Inscription was written) but all the tongues that were giuen vnto the apostles in Actes 2. ch.
Not only the Hebrew, the Greek, and Latin tongues (wherein our Saviour's Inscription was written) but all the tongues that were given unto the Apostles in Acts 2. changed.
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Which were a sufficient confutation of the Romanists seruice in sole Latine (compared with 1. Corin. 14.16.) But because no instrument shal be lacking,
Which were a sufficient confutation of the Romanists service in sole Latin (compared with 1. Corin. 14.16.) But Because no Instrument shall be lacking,
and so (oh depth of wisdom & mercie) God and Man becommeth One. The diuell at first saide to Euah, that in eating the forbidden fruit, they should become AS GODS.
and so (o depth of Wisdom & mercy) God and Man becomes One. The Devil At First said to Eve, that in eating the forbidden fruit, they should become AS GOD'S.
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For as the creature cannot become the Creator, so we are not become really Gods, but we (through his free fauour that called Light out of Darknesse) are become really As Gods: not NONLATINALPHABET Elohim, but NONLATINALPHABET Kelohim. Vnto this City and people appertaine the priuileges of grace in this life,
For as the creature cannot become the Creator, so we Are not become really God's, but we (through his free favour that called Light out of Darkness) Are become really As God's: not Elohim, but Kelohim. Unto this city and people appertain the privileges of grace in this life,
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In a word, al the things of God, are for these people, called to be As gods: for in his presence is the fulnesse of ioy, and at his right hand are pleasures for euermore, Psal. 16.11. Much contention (about our Lordes yeere 666) was betweene Rome and Constantinople for supremacie vniuersall.
In a word, all the things of God, Are for these people, called to be As God's: for in his presence is the fullness of joy, and At his right hand Are pleasures for evermore, Psalm 16.11. Much contention (about our lords year 666) was between Room and Constantinople for supremacy universal.
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Constantinoples, Bishop woulde haue it, because Constantine (the first christian Emperour) hadde of Bizantium made it Constantino-polis, and so inuested it with his owne name, making it also an emperors seate.
Constantinoples, Bishop would have it, Because Constantine (the First christian Emperor) had of Byzantium made it Constantino-polis, and so invested it with his own name, making it also an Emperor's seat.
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howe greatly would it haue helped Romes plea? But as neuer of these Auntients it is once mentioned, viz. Eusebius, Entropius, Ruffinus, Socrates, Theodoret, Euagrius, Paulus Diaconus, Beda, Orosius, Zonaras, Nicephorus:
how greatly would it have helped Romes plea? But as never of these Ancients it is once mentioned, viz. Eusebius, Entropius, Ruffinus, Socrates, Theodoret, Eugrius, Paulus Deacon, Beda, Orosius, Zonaras, Nicephorus:
nor of the Romaine Bishoppes in the Councells, which then had beene of much moment) so, Pius secundus Pope (a man very expert in Antiquities) he laughed this toy to scorne, accounting it fabulam inanem, a vayne fable.
nor of the Roman Bishops in the Counsels, which then had been of much moment) so, Pius secundus Pope (a man very expert in Antiquities) he laughed this toy to scorn, accounting it fabulam inanem, a vain fable.
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Ʋltrich Hutten writing to Pope Leo the tenth, vppon Ʋalla his booke, hee saieth plainly, that the Donation was forged per pseudopontifices Orientis, by the Easterne false-popes:
Ʋltrich Hutten writing to Pope Leo the tenth, upon Ʋalla his book, he Saith plainly, that the Donation was forged per pseudopontifices Orientis, by the Eastern false-popes:
what time Bizantiums Bishop begunne to labour for such vniuersall headship, Gregorius Magnus bishop of Rome, he that in humiliation first tooke the title Seruus seruorum, he is bolde hereupon to write thus:
what time Bizantiums Bishop begun to labour for such universal headship, Gregorius Magnus bishop of Room, he that in humiliation First took the title Seruus seruorum, he is bold hereupon to write thus:
Ego fidenter dico, &c. I constantly affirm, whosoeuer calles himselfe vniuersall priest (or desires so to be called) in that his puft vp estate, hee fore-runneth Antichrist:
Ego Confidently dico, etc. I constantly affirm, whosoever calls himself universal priest (or Desires so to be called) in that his puffed up estate, he fore-runneth Antichrist:
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and in his 39. Epistle hee tearmeth it Nomen blasphemiae ) a title of blasphemie, which title soone after Gregories time was by bloudy Phocas giuen to the Pope of the seauen hilled citty.
and in his 39. Epistle he termeth it Nome Blasphemies) a title of blasphemy, which title soon After Gregories time was by bloody Phocas given to the Pope of the seauen hilled City.
Wilt thou know to what Bishop al supremacie vniuersall is due? That is, to Christ Iesus, who himselfe is Iehouah, and hath obtayned a name aboue all Names,
Wilt thou know to what Bishop all supremacy universal is due? That is, to christ Iesus, who himself is Jehovah, and hath obtained a name above all Names,
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and he is the head of the Churches bodie, [ Coloss. 1.18. ] he is the beginning and first borne of the dead, that in ALL THINGS he might haue the preeminence.
and he is the head of the Churches body, [ Coloss. 1.18. ] he is the beginning and First born of the dead, that in ALL THINGS he might have the preeminence.
All which beeing shadowes of good things to come, the bodie whereof was Christ [ Heb. 10.1, and 9.11.12, Coloss. 2.17. ] now we are to consider al anew, as beseemeth that which is substantiall, not ceremoniall.
All which being shadows of good things to come, the body whereof was christ [ Hebrew 10.1, and 9.11.12, Coloss. 2.17. ] now we Are to Consider all anew, as beseems that which is substantial, not ceremonial.
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Nay, which more is, as the mountaines were round about the typicall Ierushalem, so is Iehouah himselfe (as a consuming fire) round about his people henceforth and for euer.
Nay, which more is, as the Mountains were round about the typical Jerusalem, so is Jehovah himself (as a consuming fire) round about his people henceforth and for ever.
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Against God his Citie in her Maiesties dominions, how haue couered and vn-couered enemies risen vp (at home & abroad, by land and by Sea) but what was their end? The Egyptian Pharaoh of Spaine, his Chariot-armadoes slunke into the Seas channels, the windes of God fought against them,
Against God his city in her Majesties Dominions, how have covered and uncovered enemies risen up (At home & abroad, by land and by Sea) but what was their end? The Egyptian Pharaoh of Spain, his Chariot-armadoes slunk into the Seas channels, the winds of God fought against them,
But sorrie fooles, through God his goodnes, a woman (a Virgin Queene) she triumphed ouer Sisera. For domestick aduersaries, who haue banded together for annointing Adonijah, but poore soules they haue consumed themselues as wax before the Sunne.
But sorry Fools, through God his Goodness, a woman (a Virgae Queen) she triumphed over Sisera. For domestic Adversaries, who have banded together for anointing Adonijah, but poor Souls they have consumed themselves as wax before the Sun.
He lets Abels blood to be spilt, he suffers Stephen to be stoned &c. but what then? Hath he not protected them to the death? It is appointed that all men shall die (for death is gone ouer all) and then commeth iudgement.
He lets Abel's blood to be spilled, he suffers Stephen to be stoned etc. but what then? Hath he not protected them to the death? It is appointed that all men shall die (for death is gone over all) and then comes judgement.
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But marke, those that die in the Lord are blessed, for they thenceforth rest from their labours, Reuel. 14.13. This life is but a vallie of teares, a prison, a purgatorie:
But mark, those that die in the Lord Are blessed, for they thenceforth rest from their labours, Revel. 14.13. This life is but a valley of tears, a prison, a purgatory:
If it bee good for them to stay heere, they shall with Iudahs three yong gentlemen be vnsinged in the fornace, vnharmed with Daniel of the greedy Lions,
If it be good for them to stay Here, they shall with Judas three young gentlemen be unsinged in the furnace, unharmed with daniel of the greedy Lions,
If it bee not good in some respect for them here to stay, then he remoues them from an inconstant estate to a constant, from sadnes to gladnes, from a temporary life, to an eternall:
If it be not good in Some respect for them Here to stay, then he removes them from an inconstant estate to a constant, from sadness to gladness, from a temporary life, to an Eternal:
Furthermore, protection is for good, not for euill, therefore no longer hee protecteth them heere, because longer it shoulde not bee good for them to be here.
Furthermore, protection is for good, not for evil, Therefore no longer he Protecteth them Here, Because longer it should not be good for them to be Here.
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Agayne, their body onely looseth such protection, not theyr soule; for the blessed Angelles attend the poorest Lazarus for conveying the soule into eternall blisse.
Again, their body only loses such protection, not their soul; for the blessed Angels attend the Poorest Lazarus for conveying the soul into Eternal bliss.
for as not an haire shall fall, but by the heauenly Fathers appoyntment, so neyther is the body vnguarded of his good Spirite, seeing that the flesh doth rest in hope.
for as not an hair shall fallen, but by the heavenly Father's appointment, so neither is the body unguarded of his good Spirit, seeing that the Flesh does rest in hope.
but as the pruining of a vine, causeth it rather to encrease in good, so is all cutting afflictions sanctified to the Churches encrease: Sanguis Martyrum, semen Ecclesiae.
but as the pruining of a vine, Causes it rather to increase in good, so is all cutting afflictions sanctified to the Churches increase: Sanguis Martyrs, semen Ecclesiae.
neuerthelesse in all these things we are more than Conquerours, through him that loued vs. For I am perswaded (sayeth S. Paul to the Romanes) that neyther death,
nevertheless in all these things we Are more than Conquerors, through him that loved us For I am persuaded (Saith S. Paul to the Romans) that neither death,
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If Dauid accounted it such an happinesse to stand on this Cities thresholde, what glory must it bee, to walke in the streetes of pure golde, to haue the face of Iehouah for theyr Sunne-shine, to haue the Lord God almighty,
If David accounted it such an happiness to stand on this Cities threshold, what glory must it be, to walk in the streets of pure gold, to have the face of Jehovah for their Sunshine, to have the Lord God almighty,
and the Lambe for their Temple, and to haue for fellow Citizens, Adam, Habel, Sheth, Henoch, Noah, Shem, Heber, Abraham, Isaac, Iaakob, Ioseph, Moses, Aaron, Ioshuah, Samson, Samuel, Dauid, Salomon, Hezekiah, Iosiah, Daniel, Zerubbabel, Ezra, Nehemiah, in a word, all the Patriarchs, Prophets, Apostles, true Martyres and Confessors of all ages? As all waters returne into the Sea,
and the Lamb for their Temple, and to have for fellow Citizens, Adam, Habel, Sheth, Henoch, Noah, Shem, Heber, Abraham, Isaac, Jacob, Ioseph, Moses, Aaron, Joshua, samson, Samuel, David, Solomon, Hezekiah, Josiah, daniel, Zerubbabel, Ezra, Nehemiah, in a word, all the Patriarchs, prophets, Apostles, true Martyrs and Confessors of all ages? As all waters return into the Sea,
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As the Prophet Ezekiel with reuerent admiration shutteth vp his Prophecie with this, The name of that Citie (that is, of the New-testaments Church) from a Day, (euen from the time of typicall Ierushalems ende) shalbe Iehouah-Shamma, The Eternall is there:
As the Prophet Ezekielem with reverent admiration shutteth up his Prophecy with this, The name of that city (that is, of the New testaments Church) from a Day, (even from the time of typical Jerusalems end) shall Iehouah-Shamma, The Eternal is there:
Aug. contr. Parmen. li. 2 c. 12. & alibi So Bucer expresly, in l. de vi & vsu ministerii. Caluin in Instit. l 4. c. 3. sect 16 & ch 14. sect 20. & ca. 19. sect. 28 & 31 So hath Apologia Augustanae confess. graunted by Chemnitius in exam. Trident. Concil. So hath our doctor Bilson in his perpetuall gouernment, ca. 9. and 10.
Aug. Contr. Parmen. li. 2 c. 12. & alibi So Bucer expressly, in l. de vi & vsu Ministerii. Calvin in Institutio l 4. c. 3. sect 16 & changed 14. sect 20. & circa 19. sect. 28 & 31 So hath Apologia Augustanae confess. granted by Chemnitz in exam. Trident. Council. So hath our Doctor Bilson in his perpetual government, circa 9. and 10.
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Consider that in Iohn 19.31.32. and it cannot be easily iudged but at the very vpshot of the day he dyed, and that day he was to be with Christ. Luk. 23.43.
Consider that in John 19.31.32. and it cannot be Easily judged but At the very upshot of the day he died, and that day he was to be with christ. Luk. 23.43.
At the eleanenth houre he entred into the vineyarde, the Church: and in thend of the twelfth houre (for the day hath but twelue houres) he receiued the penny. Matth. 20.9
At the eleanenth hour he entered into the vineyard, the Church: and in The end of the twelfth hour (for the day hath but twelue hours) he received the penny. Matthew 20.9
