Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	angel_n	child_n	zion_n	22	3	8.7265	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07529	Papisto-mastix, or The protestants religion defended Shewing briefely when the great compound heresie of poperie first sprange; how it grew peece by peece till Antichrist was disclosed; how it hath been consumed by the breath of Gods mouth: and when it shall be cut downe and withered. By William Middleton Bachelor of Diuinitie, and minister of Hardwicke in Cambridge-shire.	Middleton, William, d. 1613.	1606 (1606)	STC 17913; ESTC S112681	172,602	222

him Thirdly wee must vnderstand that those legall impure things were not so all of them in their owne nature but so layd apart by Gods lawe as vncleane to signifie the inward puritie that God required in the soules and spirites of them that approached vnto him for there is no other reason of worth why a Conie Leuit. cap. 11. or a Hare should be more vncleane than a Bull or a Cow or why a Duck or a Goose should be more pure than a Swan or a Hernshaw And this appeareth by the generalitie of Gods graunt or Patent giuen to Noah Genes 9.3 and his Sonnes in the ninth of Genesis Now this outward bodily puritie was requisite in all that medled with Gods mysteries both priest and people 1. Sam. 21 4. Exod. 19.15 as that noble priest Abimelech teacheth who would not suffer Dauid and his men to eat of the hallowed bread of God vnlesse they had beene cleere before for some good time from the companie of their wiues Here-hence then we learne three things first that as meat so marriage of it selfe polluted not no not in time of the law but because the ceremonial law which then had place had so appointed Secondly that if it were to bee obserued still in this point of companying with wiues then not onely the Priest that ministreth but the people that receiueth should bee subiect vnto it nay rather the people than the priest because the priest hath no such particular commaundement And thirdly that outward cleanesse appointed in the law Lib. 1. Epist 4. signified inward puritie and so Cyprian applyeth it in one of his Epistles Now those outward shadowes hauing serued out their prentiship are now made free and may not still be counted shadowes vnder the Gospel wherin the thing signified by them is required of God with open face without any ceremoniall obscuritie Imagines transeunt admipletae Tertul. de Monog definitiones permanent adimplendae imagines prophetant definitiones gubernant the figures passe away being fulfilled or definitions remaine to be fulfilled that figures prophecie but the definitions gouerne Cap. 21 17. c. There be a number of blemishes reckoned vp in Leuiticus whereby the seed of Aaron was made vncapable of offering the bread of his God yet haue they no place in the ministerie of the Gospell further than to signifie how free it should be from the blemishes of the soule But to send Ambrose away with his quietus est 1. Cor. 23 24 c. Exod. 30.7 8. wee must vnderstand that before Dauid in the end of his raigne appointed the courses and orders of the Priests and Leuites the high Priest himselfe was to offer incense morning and euening and otherwise to minister in the tabernacle yet is it cleere that hee abstained not from his wiues companie Quest 82. but begate Sonnes and Daughrers and this doth Austine acknowledge vpon Leuiticus where hee demaundeth how the high Priest could offer incense dayly morning and euening which by reason of sicknesse incident and the duetie of marriage hee must intermit and then he answereth that God might preserue him in health for his seruice and that the high Priest might haue prerogatiue aboue other men not to bee defiled by the act of matrimonie yet this last answere pleased him not Retract lib. 2. and therefore in his retractations he saith that the high Priest after morning Sacrifice might vse his wife and then wash his clothes and purifie himselfe against the euening which vtterly defaceth Ambroses argument for if the Priests vnder the law had such a prerogatiue as the act of matrimonie could not make them vncleane or being made vncleane in the morning might so hastily purifie themselues before euening then verily their example yeeldeth no reason against the marriage either of popish Priests or our Ministers The Dialogue Sectio XXI SAint a This Chrysostome was neuer Bishop of Constantinople Chrysostome Honorabiles inquit sunt nuptiae cubile thorum immaculatum c. Marriage is honourable saith he and the marriage bed vndefiled but fornicators and adulterers God will iudge but now the priuiledge of mariage cannot excuse thée for he that hath once ioyned himselfe in the b All true Christians haue so ioyned thēselues Hebr. 12.22 fellowship of Angels if hée shall forsake the same and intangle himselfe in the c Marriage is not a snare but a meane to saue vs from the snares of Satan snares of mariage he shall defile himselfe with the d It cannot be adultery and worse than adulterie too sinne of adulterie and although thou doest oftentimes call it by the name of mariage yet I doe pronounce that it is so much e That is to say Epist 6. worse than adulterie by how much an Angel is greater and better than a mortall man f Id est nulla Tom. 6. ad Theodorum monachum homilia 21. The Answere CHrysostome is next but it is not an Homilie but an Epistle to Theodorus which is here fathered vpon Chrysostome howbeit supposing that Chrysostome is the true author founder of that counterfeit Epistle I answere that hee is so hot in his amplifications that hee forgets himselfe for if the marryage of one that hath vowed chastitie bee the sinne of adulterie how can it bee so farre worse than adulterie as he saith it is and if it be so farre worse than adulterie as an Angell is greater and better than a mortall man then why may not we pronounce likewise that it is not the sin of adulterie but I beseech you consider what fellowship of Angels the promise of chastitie ioyneth vs into doth not the holy Ghost say as much and more a great deale of all the faithfull children of God married and vnmarried Yee are come vnto Mount Sion Hebr. 12.22 and to the Citie of the liuing God the celestiall Ierusalem and to the fellowship of innumerable Angels to the companie of the first borne which are written in heauen and to God the Iudge of all and to the spirites of the iust and perfect men and to Iesus the mediator of the new testament and to the blood of sprinkling that speaketh better things than that of Abel c. We see here that a true Christian is ioyned in fellowship with innumerable Angels and farre more than that comes to yet I would reckon him for a hastie disputer that durst not venter thereof to conclude that euerie man or woman taking a wife or a husband after profession of Christianitie defileth himselfe with the sinne of adulterie and farre worse too Howbeit it may bee Chrysostome had respect to that place where our Sauiour saith Math 22.30 c. Mar. 112.25 that in the resurrection they neither marrie nor are married but are as the Angels of God in heauen if it be so then his votaries wait till the resurrection be past and then lay claime to the fellowship of Angels for