into this land in the Apostles times according to that in Rom. 10.18 Tertullian Tertull. aduers Iud. ca. 7. 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 That S. Paul after his first captiuitie at Rome should come into these partes Theodoret writeth Theod. l. 9. de cur Graec. affect Niceph. l. 2. ca. 4. Nicephorus affirmeth that Simon Zelotes came into Britaine And Iohn Bale from auncient Gildas our writer and from others affirmeth that Ioseph of Arimathia was sent into Britain by Philip the Apostle after the dispersion from the Galles this to be about the yeere of our Lord 63. Yea that Iames with some others did repaire to and preach in Ireland Vincentius Vinc. 8. c. 7. writeth But more of this I haue written in my Antidoton Who came first hither with the Gospell it skilleth not sure we are it came here for we find it here and the Brownists against his owne soule must confesse it except they will tell vs that them selues haue receaued the Gospell vpon Sea or in some foraigne country Obiection But this proueth no way an orderly plantation of the Church to haue bin here 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 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 Obiection Let it be what soeuer it was yet we find not true discipline now Ans Some of you haue also said that neither we haue the Gospell but if some of you vpon better aduise do graunt we haue the Gospell for the substance I think ye had best graunt also discipline for the substance that is such externall gouernment as for the substance at least doth stand for the Gospell for Christ And that the Gospell shall so soundly be preached and gouernment so faithfully executed of any Churches in these last times 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. My Antidoton openeth that point at large 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 wheat-field or Church vnder a pretext of Replantation but rather to keepe within and as we can and may to labour for Reformation But where they say You want Christs gouernment and in the roume thereof you haue Antichristes and therfore we seperate I more particularly answer 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 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 well seen of flesh blood Who beeing the Christ or Messiah did verily carry with it that there was no other by whom Saluation was wholie or in part to be effected And the knowledge beliefe and apprehension of this not exteriour discipline is the essential foundation of the Church Which who so holdeth in the vnitie of the Catholike Church they are to be held of this Catholike Citie and not because of imperfections to be seuered from 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 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 For if Christ his gouernment externall it can not cause all vnder it to be vnto vs true visible Christians much lesse can humane regiment or Antichrists outward gouernment cause all vnder it to be of vs reputed Antichristes Seeing Anti-christes gouernment can not haue more vice in it then there is vertue in Christes Fourthly they know not what Antichrists marke is 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 then euery man should be Antichristian seing euery man at least somtimes hath some bad thing visible in him As Antichrist is opposed to Christ so in nothing so much as in the verie foundation of Religion â—â—r which the Apostle S. Paul tearmeth him Anti-keimenos 2. Thess 2.4 the Layer of an opposite foundation And in very troth as it is the verie essentiall truth of the Gospell which is the mark of a true Christian so it is the very fundamentall falshood of Antichrist for the which he is entitled Antichrist his members Antichrists 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 Obiect But the Apostle saying Let euery man take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how he builds not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he builds it argueth he there speaketh of the manner of teaching not of the matter taught I answer He intendeth both maner and matter And that may be seen First by comparing the 2. chap. the 1. verse with that which foloweth there in this chapter 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 Coloss 2.8 Philosophie Secondly gold siluer c. hay stubble c. they cannot in any proprietie so much resemble manner as matter specially compared with Fire which is not appointed so much to trie the manner as the matter or thing it self Thirdly seeing Eloquence may stand with Christ the foundation first for that it is the gift of God 2. is sanctified to his people Exod. 4.10.11 Eccles. 12.9.10 Act. 18.24 1. Cor. 1.5 Lastly an hundred schollers may be called together for defining fully what is the Primitiue forme of Church-regiment and 3. of them though otherwise goodmen not be found in one iudgment for all things How vnwise therfore are these people that about the forme of discipline do rend
Dan. 11 17. she is termed Bath-Nasim Cleopatra the glory of a countrey for the King of kings hath vnited her to himselfe for euer Heereof a certaine Auncient he thus writeth The citty of our Sauiour is builded And the Name of that Citty shall not be as was the first Ierushalem interpreted Vision of Peace * Ierom here on Vrbs Saluatoris extructa est c. 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 as from the first people he did saying to his disciples Iohn 14. vlt. Arise let vs go hence and vnto the Iewes Math. 23.38 your house shall be left desart But this shall haue an eternall possession and he himself wil be the possession vnto it promising so to the same disciples saying Beholde I am with you vnto the ende of the world Ludouic Lauater hereon And a later Writer speakes thus The Citty was foure-square whereby is signified the firmitude of the Church because it cannot be euerted Howsoeuer assailed it euer riseth vp against all assaults Iehouah there Out of this citie the Lord will not depart He will not leaue it as he did the synagogue but in all ages he will be There according to that in Math. 28. I will be with you vnto the end of the world 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 These two doctrines how they be receued of Romanists Anabaptists Brownists c. I shall briefly examine The Romanists commaunde in their Church the vse of sundry creatures as garments oyle water salte belles c. and as their Prouinciall Moguntine synode affirmeth Mogunt councel held Anno 1549 Ecclesiam exorcizandi potestatem accepisse c. that the Church hath power of coniuring salt and other creatures for auerting the diuelles traines and noysome pestilences so as they write their Pope Alexander of old vrgeth his holy water from Leuies ceremoniall water and they from the Aaronicall priesthoode do vrge garments and other ceremoniall creatures What must their arguments now be 1 The Church hath receued power no lesse than the Synagogue to exorcize creatures for driuing away Diuelles or 2 Moses commanded to the Synagogue holy water holy oyle holy garments c. therefore the church of Christ may or ought also so to consecrate and vse them First I passe by their misconstruing of the Leuiticall ceremonies who neither were by the Priests exorcised or coniured 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 for then it should followe that not onely some ceremonies but all should be translated into the Church But as the Apostle saith that Leuiticall or Ceremoniall meates drinkes Coloss 2.16 17. 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 And in deed to retaine these Ceremonies what is it else but the rearing againe of the particion wall which stood between Iew and Gentile and so consequently to deny that Messiah is come in the flesh seeing his appearance in our nature it was for the abolishment of that particion wall of ceremonies Wherevpon a certaine Auncient could well conclude * August de doctr christ l. 3. c. 9. 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 and the celebration of our Lord his body and bloud As for Ordination by presbyterall imposition of hands mentioned by him elsewhere for a kinde of * 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. sacrament and in the new church practised precisely and plentifully by the Apostles and Presbyters he in this place passeth by it 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 For Christians to reuiue the legall shadowes it is but to cast againe a vaile vpon Moses and to hinder vs as the Iewes are yet hindred from seeing into the ende of things which by Messiah are abolished 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 or else from Tobits Apocryphall Angell who taught the fugation of a diuell by Archangeli expos in Conclus Mirandula Cabalistes termed Asmodeus the prowde diuell and that by vertue of a fume made vpon a fishes heart and liuer The Romanistes coniured creatures tending thus not to so reasonable a woorke as to reare vp the partition wall againe but to a reuiuing of Gentiles idolatrous worship or at best a putting of spirite into Rabbinicall blasphemous figments to the violation of Messiahs kingdome Nor doth this doctrine any iote help them which contende against certaine garments in our church And why because such garments are not with vs vrged for Ceremoniall or Sacramentall garments but onely as is open in our lawe for decencie and comlinesse 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 Touching which free vse of all his creatures I shall haue occasion to speake more hereafter Touching the Brownists and Anabaptists they would not be thought to bring vs backe againe to Iudaisme 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 therfore all the Temples or churches wherein the Romanists haue serued their Images they are to be destroyed Or thus It was simplie vnlawfull for the Israelites to sacrifice in the high places therefore simply vnlawfull
for christians to preach or pray in the Temples of Romish or Idolatrous christians By this argument they conclude a nullitie of all diuine woorship in our churches and by the former a ruinating of them to the earth And the one and the other is drawen from a ceremoniall commaundement in the lawe That the commaundement was morall and so in that kind perpetuall it cannot be 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 And for this cause Moses precisely hauing spoken of such vastation he commaunds his people to repaire vnto this one place wherein he put his name So that betweene this one place and the other there was a flat opposition th' one falling th' other standing And therefore the people no longer commaunded to destroy the one then the other stood But this was not to stand for euer therfore the commaundement of destroying the other not morall nor continuing for euer Secondly who knoweth not that the Tabernacle and Temple were figures of the new Testaments church And for that cause we are commaunded 2. Pet. 2. Rom. 12.1 1. Cor. 3.16 6.19 as liuing stones to become a spirituall house to offer vp our selues for a quicke and liuing sacrifice and plainly told that we be the Temple of the holy ghost 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 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 that happily so they may returne to the vnitie of the Catholike Church 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 but hawtie imaginations of men and euery thing that was spiritually exalted against God Thirdly admit which they would haue that all our Churches had bin reared vp by Antichrists limbs 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 but their owne inuentions altogether ignorant and vnbeleeuing the Couenant of Grace 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 and no doubt a seed of God euer amongst them Nor was there other place where God had put his Name for our predecessors to repaire vnto then within the limits of the Romish iurisdiction in the midst of which part of the Temple of God that blasphemous horne of Rome was after mounted 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 first betweene the woorshippers secondly betweene their woorships thirdly betweene the end they referred their houses vnto 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 The Pagans Idolatrie which is an Idolatrie in the highest degree it was to suffer this iudgement therfore Christians in any kind of Idolatrie are to suffer the same The Hebrew that stole another Hebrue Deut. 24.7 compared with Exod. 22.1 ch 22.22.28 c. and afterwards sold him or made marchandize of him he was to die the death but he that stole an oxe or sheepe and sold it was only to restore it with some aduantage So Adultrie was death fornication not and yet both sin and abuse of the bodie Where the aduersarie replyeth these Churches may be spared from the rasing downe and applied to ciuill vsage 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 And thus these fellowes will take away our libertie and giue vs libertie not according to setled Scripture but their owne vnsetled fancie Fourthly it seemeth not simply vnlawfull for Israelites to haue sacrificed prayed preached in their hie-places and Idol-houses This I collect from the 1. Kings 3. chap. and also the 13. chap. Wherewith may also be considered Israels sacrificing 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 The fact seemeth excusable because to that day no house was built vnto the name of the Lord. The Tabernacle through age was far spent and therefore the Arke of God his presence sometimes placed in Roumes that might haue been bettred and yet at this time seated in Ierusalem And as in such respect the holie ghost seemeth to excuse the matter so in the second place he plainly protests that God in Gibeon appeared to Salomon and highlie accepted of his praier for wisedome 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 and this in the face of Ieroboams presence 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 and these places which Idolatrous Israelites did reare vp for their linsy-woolsie medley religion Who notwithstanding their Idolatrie were euer interessed with Circumcision the seale of the Couenant wherby they stood a seperate 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 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 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 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 I
demaund of them first how it doth appeare in Deut. 12 that the Israëlites were tyed to examine whether all such places had been so dedicated from the verie foundation Secondly I would know of them 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 and whether they were builded since Anti-christ was mounted Here I will help the Nouices Dioclesian destroyed the Temples Euseb l. 8. cap. 2. as Eusebius recordeth verie aged were these Churches and then the Gentiles vpbraided the Christians saith Orig. ad Celsum l. 4. Arnob. l. 2. Origen with their lacke of Temples as now they might well laugh vs to scorne if we would pull down our Churches for satisfaction of Brownists who neuer are like to build a Church destroyers somuch as in them is both of Churches materiall and spiritual The former losse by Dioclesian was recouered by the edict of Galerius Maximinus after the hand of God had been sharp vpon him as Euseb l. 8. c. 16. 9. ch 10. Niceph. l. 7. c. 3. Eusebius and Nicephorus witnesse 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 Now let our Church-ruinors teach vs First when Antichrist had subdued our Westerne parts vnto him 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 and by his members vnto his apostaticall woorship Sixtly admit that Antichrist and whosoeuer had reared vp and dedicated our Temples to idoles yet the creature recouered out of their handes it ceaseth not to be the good creature of God 1. Tim. 4.4 5 For the Apostle teacheth me that euery creature of God is good and nothing ought to bee refused if it be receiued with thankesgiuing and reason heereof he thus rendreth Because it is sanctified by the word and praier If no meat entring into me though once vncleane by the Lawe can now pollute the beleeuer much lesse can garments and houses that are creatures externall and outward The Apostle indeede saith that in not touching tasting handling such things as the Law once counted vncleane Coloss 2 it hath a shew of wisedome but in trueth no substance of wisedome 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 not bring our selues backe into a Iudaicall bondage Iohn 4.20 21. c. Hereof the woman of Samaria coulde not be ignorant who by our Sauiour himselfe was taught that not in Iaakobs mountaine nor yet in Beniamins hilles was Gods worship or sacrifice to bee longer seated but the houre was comming and euen then was begunne for abolishing that forme of sacrifice as also the Place And hitherto Saint Paul had relation when hee writeth thus vnto Timothy 1. Tim. 2.8 I will therefore that the men pray euery where lifting vp pure hands without wrath or doubting 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 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 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 because all is dedicated to somewhat Nay I must in no one day of the yeare preach or pray because they haue to euery day giuen a Saint Thus if a man desire to runne himselfe into a labyrinth and endlesse Maze let him but leape into the Brownists and Anabaptists faction This shal suffice for manifestation of the former Doctrine namely That Christians are not to retayne the whole or any part of Moses Ceremoniall kingdome in the nature of Ceremony THE Second Sermon 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 And that by the grace of God shall be done first by obseruing the difference betwixt vs and the Romanists we both holde the Church euer visible but they in one forme we in another secondly by examining the Arrians Anabaptists and Brownists allegations whereby they would haue the Church for very many yeares to haue no Face or visibilitie at all Touching the discrepance twixt Romanists and vs it lieth heerein they hold that the new Testaments church once generally planted the face thereof continueth euermore gloriously visible 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 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 And to this purpose wee allege first the state of Israels church as a tipe and figure thereof secondly very many scriptures old new which can admit no other collection lastly we vrge experience it self First I. Type touching the Type or Figure we see the church of Israel going out with banners in the wildernes 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 euery man didde what was good in his owne eyes Then in Saul Dauid Solomons times we see the church by sundry steps mounted enlarged 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 first calues in Dan and Bethel secondly Baalim with his abhominations Nor was the bodie of these tenne tribes at anie tyme recouered but finally in Hosheahs raigne carried away by the Assyrian armie Colonies of straungers beeing in their rowme transported vnto theyr Metropolitane Citie Samaria and them parts In the meane time the little kingdome of Iudah contayning also Beniamin it did not euer retayne the face of her orderly gouernement for sundrie of the Kinges brought Idolatrie in but by others agayne in some good sorte purged 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 and departed the chiefe of the Royall seede vnto Babel Then for seuentie yeares did orderly sacrifice cease their Iudiciall pollicie giuen
themselues from the Catholike Citie of god 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 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 This that followeth was not vttered as being preuented by the time THe foundation considered it now remayneth I speak of the Citizens that so brieflie as I can The Citizens are as the Citie is considered 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 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 In the first consideration all are Citizens by reason they haue receaued the outward badge or cognizaunce of Christ and so by Baptisme haue giuen vp their names to Christ Who before they appeare euill are of vs to be deemed true Christians 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 seeing the first excommunication is but for humbling the proud flesh that so the spirit may in the Lord his good day be saued 1. Cor. 5.4.5 As for the second excommunication tearmed Maran-atha 1. Cor. 16.22 it is seldom inflicted on any by the Church 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 1. Ioh. 5.6 and easily the Church dare not so iudge and leaue any soule vnto the Lord his comming to iudgement as the Syriake phrase Maran-atha importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Máréa Dominus Dan. 2.47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atha Venit vt in Ezra 5.3 And that the Church is considered in such sence namely to consist of good and bad it is to be heeded first in her types as in Noahs Arke 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 so are ordinarilie vnderstood of our Auncients That the church is also vnderstood of such as be really sanctified and borne anew through the immortall seede of God his word and the inward operation of his spirit it may appeare 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 Secondly by such expresse testimonie Ephes 5.25 26 27 Heb. 12.14 1. Cor. 6.19 1. Pet. 1.9 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 Rabanus ca. 8. de modo poenitentiae Bale hereon Beza in ser 20. of Chr. passion Tho. Aquin. on Galat. 4.26 of Auncient and moderne writers though somtime of the triumphant Church also Obiection Here is a citty wherein no vnclean thing enters but the best of God his people here haue vncleane things in them therefore here they cannot be the Citizens of this new Ierushalem Answer The Antecedent is true but the illation or consequent is false For they are sayd to be Cleane not simply but respectiuely that is in respect that they are alredy in the Lauer of regeneration cleansed so in part as in Christ their head it is considered Absolute and perfect 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 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 because his Velle is Esse his present Wil is present Worke but vnto vs reuealed in time This holy people for if the first fruites be holy so is the whole lump 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 Wicked within wicked without they al fare the better for this little Citties sake and yet they can intreate it no better than Laban intreated Iaakob Sodom intreated Lot his good angels no better than Saul vnto Dauid 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 consisting of all nations and kinreds and people and tongues Reuel 7.9 Sayd I of all tongues Yea not onely all sorts of people but all sortes of tongues are to stand before the Throne of Christ and prayse him 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 whereby they were enabled to preach the doctrine of faith vnto all sortes of people 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 for cutting off that euill themselues now at last haue turned the new testament into English for euery Lay man to looke into as also haue made English Manuels of prayer besides their turning of Iesus his Psalter blasphemously so called into our language So great is the Truth and preuaileth Secondly these are that Ierushalem which is here tearmed Iehouah Shammah The Lord is there Where in this Citty in this people for they are the Habitation and Temple of the mighty God of Iaakob God riseth vp in them and they grow vp in God 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 He meant As Diuels Blacke gods and yet hee spake truer than hee was aware 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim but Gen. 3 5. 〈◊〉