so in this one word the Iewes are put in mind of God his prouident sight in Abrahams offring vp his Isaac and of Melchi-zedeks blessing powred vpon Abraham after his returne from slaughter of the Kings Others compound it of Iebus and Shalem And very certaine it is that this Citie at seuerall times enioyed these seuerall names 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 no longer to remaine a cage of such vnclean and hatefull byrds as were the Iebushits but a Citie for the Saints an habitation for the mighty God of Iaakob And this mysticall sense the B. turned into R. will further imply if so they be considered in Hebers language 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 And in verie truth euery one of vs in our first creation was Shalem at peace with God but by Apostacie and miscreation we became in the second place Iebus a receptacle of vnclean spirits but by recreation and the new gift of God we are made Ierushalem a Citie for the great king The truth resting betweene these two last repeated iudgements you may demaund whether of them vtters the truth I answer both speak probably for any thing yet vnto me reuealed 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 compared by Ezech. chap. 13.11 c. to vntempered morter that will not hold out a storme when the wrath of God commeth out against sinners 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 This touching the Iudaicall and typicall Ierushalem premised Let vs now examine the remoouall of this shadow for establishing the substance And the Name of that Citie from a Day shal be Iehouah-shámmah 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 So that herein we are to obserue First the remooual of an old Citie 2. for building of a new with the remoouall of an old name for baptizing this Citie into a new First touching the remoouall of the old Haggai including Citty Hag. 2.7 Temple Land doth tearme the pollicie ecclestiasticall and ciuill 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 And because we should not doubt what he meaneth by shaking marke how the Author to the Hebrewes descants thereon Yet once more will I shake Heb. 12.27.28 not the earth onely but also the heauens And this word Yet once more signifieth a remoouing of those things which are made that the things which are not shaken may remaine 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 that so we might receiue the new kingdome of Messiah that neuer was to be shaken or remooued The Prophets are plentifull in this poynt and the Author to the Hebrewes maketh this doctrine as the mayne argument and subiect of his Epistle And what doth Iaakob in his prophecie vpon Iudahs tribe inferre principally if not this that Iudahs tribe should continue till Shiloh come Gen. 49.10 but Shiloh once come he should gather the people to himselfe 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 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 vpward let that their tragike experience be as ten thousand subscriptions to this doctrine Nor were these heauenly Mosaicall heauens and earth shaken and remoued for a season but for euer For from the day of that shaking we receiued a kingdome that was neuer to be remooued 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 I do not define whether euer the Iewes shall be gathered into some forme of gouernment 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 The Synagogues kingdome was notably shaken when Messiah hanging vppon the crosse the earth quaked the vayle rent the stones cloue a sunder Yea they might take knowledge of a new world when as the graues togither with the Lord of resurrection did send out their dead Matth. 27.51 c. who walked into the City and shewed themselues to many putting them in mind of Daniels Dan. 12.2 resurrection of many About 40. yeares after their Temple was fired their city by the Romanes rased to the ground and their whole common-wealth vanished as a scrowle folded togither Euseb dem Euan. l. 1. c. 6. This caused Eusebius to say Soluta est confestim omnis Mosi constitutio c. The whole constitution of Moses forthwith was dissolued and all things of the old Testament whatsoeuer till then reserued they then were taken away From this day Ezekiels new city was to be builded The lowe Ierusalem was to giue place vnto that new one which th'apostle termeth “ Gala 4.26 so vnderstood of Luther Caluine Mariorat Hemin gius Hyperius others See Hebr. 12.22 heauenly and free yea the mother of vs all and by Iohn defined to be the “ Concilium Senosense in primo decreto vnderstandeth so of Reuel 21. Tabernacle of God resiant with men Of the old citie excellent things were spoken but greater and more meruailous things are recorded of this city the substantiall city of God And no maruayle seeing this is compacted in such durable manner of such durable matter as one with God it must continue for euer Th' other was but Leah that is Rahel the beuty of the nations and better then the Egyptian Queene may bee called * In
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kelohim Vnto this City and people appertaine the priuileges of grace in this life the exhibition of glory in the other life 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 Rome woulde bee chiefe because it had beene the antient seate of the Emperours 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 Marke that neither of them could alleadge then any Donation from Constantine If there had beene then such a Donation as now they tell vs of 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 Nor of Ierome Damasus Athanasius Basil Ambrose Optatus Mileuitanus Gregorius Nissenus Gregorius Nazianzenus Augustine Chrysostome nor of the Romaine Bishoppes in the Councells which then had beene of much moment so * See Auentinus lib 2 de rebus Boiorum Pius secundus Pope a man very expert in Antiquities he laughed this toy to scorne accounting it fabulam inanem a vayne fable * Naucl. in generat 11 suae cronograph Nauclerus fathers it on Isidore but in his antient Books no such thing found And no sooner start vp this Fict-donation but the lerned opposed This did Marsilius Patauinus in his Defender of Peace So dooth Laurentius Valla in his Declamation So didde Antoninus Archiepiscopus Florentinus 1. Part. tit 8. c. 2. §. 8. in his historie So doth cardinall Cusanus in his Catholike Concordance l. 3. c. 2. sent vnto Basils Councell So doth Aeneas Siluius afterwards Pope in his dialog So doth Raphael Volateran in the life of Constantine Hierony Paulus Cattalanus doctor of both laws and chamberlaine to Pope Alexander the sixt in his booke entituled Practica cancellariae Apostolicae Vltrich Hutten writing to Pope Leo the tenth vppon Valla his booke hee saieth plainly that the Donation was forged per pseudopontifices Orientis by the Easterne false-popes not to speake of Luther and others But to finish that point 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 * Li. 4 c. 34. 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 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 thus where on Rome before was written Roma aeterna censured by Hieron in epist ad Algasiam Ierome for a name of blasphemy nowe by their owne Popes censure that Citties Arch-priest hath to himselfe assumed no better Thus their clay yron will not be ioyned together no baulme will cure this Babel But wil the faythfull know what Citty is Eterne That is this new Ierusalem the City of the Saints Hellish power may oppresse it but neuer suppresse it Wilt thou knowe what City is supreame That is this Ierushalem from Heauen heauenly 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 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 this vniuersall supremacie was figured darkly vnder the Hie-priest of Ierushalems Temple who had such dignitie ouer that shadowing Church as none but he might enter the most holy place only to him in the last place were difficult matters brought for decision and by his death were such set free as before for vnawares bloodshed had taken sanctuarie 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 Thus the Citie and the Citizens are the same and Iehouah is There one with the same though not the same In this Citie he dwels gouerning the Citizens subduing all their senses all their affections the whole man to himselfe And round about this Citie he causeth his Angels to pitch their tentes of defence Nay which more is Ps 125.2 Zech. 2.5 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 To the Citizens a comfort but to their aduersaries a terrour For the Aduersaries they must know that they band not themselues only against Man but against armies of Angels yea against the God of hostes himselfe for Iehouah is There He that toucheth these Citizens he toucheth the apple of his eye he dasheth himselfe against a wall of consuming fire Reuel â—0 â— 7 8.9 Against this Citie doth Gog the cloked aduersarie and Magog the Open enemie together with their innumerable army convene in One but after they haue compassed the tents of the Saints and the beloued Citie round about behold fire shall come downe from heauen and deuoure them It is no bourding with Saints 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 and dashed their huge rigged fleete asunder I allude to Iudg. 5.28 c. Rome the mother of Spaines Sisera she looked out at a window and cried thorough the lattise why is the Chariot so long a comming why tarrie the wheeles of his chariots Romes wise Ladies answered her yea she answered her selfe with her owne wordes thus haue they not gotten and they deuide the spoil the Crowne Earledomes and Church reuenewes of England Euery man hath a mayde or two Sisera hath a pray of diuers colours a pray of sundry colors made of needle worke of diuers colors of needle work on both sides for the chiefe of the spoile But sorrie fooles through God his goodnes a woman a Virgin Queene she triumphed ouer Sisera For domestick aduersaries who haue banded together I allude to 1. King 1. for annointing Adonijah but poore soules they haue consumed themselues as wax before the Sunne Deborahs prayer in Iudg. 5.31 So let all thine enemies perish ô Lord but they that loue him shall be as the
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 Dan. 12.10 None of the wicked shall haue vnderstanding but the wise shall vnderstand Printed at London by Valentine Simmes 1601. To the Right Honorable Sir William Ryder knight Lord Major of the Ho. Citie of London BEing Right Honorable to send this litle Description of New Ierushalem vnto print though far from being done in print I pondred to whom I might with expediencie dedicate the same At last I set downe my rest on Him who was in the publique place where I preached then preeminent Who also heard both the Sermons and therewithall did both times with Ho. curtesie receaue the Preacher home to Table All this to your Ho. selfe And in verie troth I know not well to whom rather it appertaineth seeing besides the former respects the Lord hath made you next vnder her Maiestie chiefe Ouerseer in our Ho. Citie for cherishing vertuous acts and for pruning and cutting off all transgressions from the same Transgression is two fold either thâ—â— whereby Religion is abused or that which transcendeth Humain equitie God and Man are made one in Christ nor should Religion and Righteousnes be sundred though distinguished The first is by God his Ministers to be preached The second by Maiestrates to be proclaimed and the breach of both by their Sword to be punished What need of a sharpe sword and of a two edged word there is let the rank growth and impudent cariage of Impietie and Iniquitie testifie that Easie salues are for easie sores but Fistulaes must be bitten Gangrenes be pared off I need not signifie to your Lo. somuch what vnrighteousnes ouerflowes euery Court and Session rings that Alarum as what false coine in Religion daylie is dispersed by Romanists Brownists Anabaptists Arrians Familists and such like factions These that counterfait the Q. coine are punished accordingly But for adulterating clipping and flat changing of Christes coine the precious written-word stamped with Gods image how litle this is looked vnto how seldom and then also how slenderly corrected it is able to make the heart of Gods subiect to bleed As the sword and word are for procuring subiection vnto Maiestrates so much more be they ordained for causing obedience vnto God Duetie to earthly powers it should lead vs as by the hand to that duetie which we owe vnto the Prince of Princes Else while we liue to Man whose breath is in his nosthrils we dye to God whose breath doth kindle the fire of Tophet In lighting Ierushalems torch I therwith disclose false lights sleights wherby Babels marchants would vtter their painted wares Looke how I drew it at first for helping mine owne memorie so I sent it to the examination and so it was returned authorized to the presse And that falleth out to be the same that was preached for substance howsoeuer some other Accidents drew in some other particular discourses not so necessarie the presse Besides the two Sermons I haue adioyned a Brief of that I purposed then also to haue deliuered All I present and yet all that nothing to the sacred Texts desert As I could I haue done and so in all holie dutie I remaine Your Ho. obliged Henoch Clapham To al that wish Ierushalems prosperitie the grace of God be multiplied BEloued if euer now fasting and prayer is highly necessary as for the whole catholike Church so of our partes more specially for our owne particular Church a member of the vniuersall As I am not a little acquainted with forraine Churches their corruptions but the lesse contagious because they be in further part of the catholik body remoued from vs so not to dissemble our own alas alas hovv is our Sauiors speech fulfilled vpon vs Faith faithfully professed hard to bee found when vnder color of Reformation people feare not to complot Deformation euerie fantasticke spirite attempting what is good in his owne eyes and priuate iudgement as though there were no King in Israel no God in heauen For Charitie the most of vs haue exiled her Faith iustifieth alone say we t is true but adde with the Apostle That faith which worketh by Loue euen by Loue termed the Bond of Perfection and the Fulfilling of the Law for neuer shall that Tree bee approoued which bringeth not foorth good fruit Trees are not planted for liuing to themselues but for benefiting others also The diuel once sought to leade vs so to gaze on the merit of workes as nothing at all we should examine howe wee stood in the faith now he labors to cause vs so to admire Faith as wee should forget I had almost said forsweare good works Thus Satan is euer in extremities but the people of God must know that as GOD hath blessedly ioyned true faith and good workes togither so none can but by the instinct of Satan attempt to put them asunder If we so beleeue and so walke then God shall not be weary of doing vs good nor we haue occasion to feare the threates of Belial As all euilles are contagion so falshood in doctrine is Leauen for infecting many and a Canker for corroding like a viper For from whence proceede euill workes but from euill Beliefe false perswasion of God and his proceedings The late Romanistes will that their Pope may erre in Fact but not in Faith A blinde assertion for no erroneous fact but it proceeds from erroneous Faith As for example Peter denieth his maister a foule Fact From whence proceeded this but from a perswasion that it should be good for him then to do so The like may be said of any fact So that we may conclude rather A man may erre in faith yet not in fact for hee may stay to act his error but neuer erre in fact but first the diuell hath sowen errour in his faith And heereof it commeth that Romanists on the one hand Brownists Anabaptists Arrians c. on the other hand they besiege our Church with spirituall artillery euery Sect thinking they therein doe God very good seruice and their Fact passing commendable whereas alas such proceeding is but the fruite to thinke the best of errour in Faith corruption in iudgement It is then a duty of Gods Ministers specially owing to the people namely to hold out the word of trueth for enlightning the senses And because Illumination without Sanctification doth make a man but a Balaam an Iscariot a diuell herewith they are to pray much that GOD would sanctifie such light and knowledge to true obedience Amongest the residue of Gods Ministers I the least of many do labour in this worke daily Though I haue no particular flocke to attend on by peculiar calling yet am I called to the worke of Christ for ministration of worde and Sacrament to God his sheepe in this catholike sheepfold
A calling had at home and not vnsubscribed vnto by forraine Churches Before thine eyes I haue heere lighted a candle describing new Ierushalem the praise of the whole earth This is not done so particularly as might be wished but as the time could affoorde Moses from mount Neboes toppe termed Pisgah he seeth Canaan and Israels distinct lotts but Ioshuah the diuident of these mansions hee sawe it more thorowly If that I haue done may occasion any other to do better my lot is good Meane time accept of this Description of Ierushalem as of a light directing to a Description of Babel that if God thinke good I may heereafter publish Which if some things heere omitted may there be fruitfully obserued Southwark by London 1601 A DESCRIPTION of new Jerushalem EZEK last chap. last verse and last clause And the Name of that Citie from a Day shal be Iehouah-shammah 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 the first generall the second speciall 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 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 wherby he also seeth cleerely into all things 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 and the common vtilitie of his beleeuing Israel In the other visions we more specially obserue first the Prophets calling secondly a particular discouerie of the Iewish typicall matters In his calling contained in the second and third chap we cleerely may see how togither with his Nomination vnto this stately kind of ministerie the prouident God giueth vnto him a Rowle of wisdome to eate Because hee sendeth no prophet in mercy to his church whome first he enricheth not with the hid treasure of his burning spirit for consuming vp the spirituall oppositions that stand as hinderances in the way of his kingdoms passage In these visions that concerne the bodie of the Iews more particularly we may consider 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 for the which Iehouah leaues the Temple drawing his glorie to the Mountaine forsaking them and their City that so the Chaldeans with vnbridled crueltie might ouerturne all destroy a multitude and carry a remnant into captiuity This their eiection laid downe in sundry visions in the second place is vttered God his free acception of this cast-away people And this is don first by destroying his peoples aduersaries secondly by powring a bounteous blessing vpon this people first by revniting Iudah and Israel the two and ten tribes into one for the glorious ouerthrow of Gog and Magog secondly by measuring vnto his people Canaan and Ierusalem for new That I say for new it is because all in this restauration is new For in respect of the letter fully when were the ten Trybes who schismed in Rehoboams time 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 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 for manifesting that the fulnesse and spirit of this prophecie was to be expected of a new Israel comming out of a new Babylon vnto a new Canaan endowed with a new Citie and Temple Insomuch as this New-church might well say with the Apostle “ 2. Cor. 5.17 Old thinges are passed away behold all thinges are become new As Ezekiel saw them in the spirit so must we consider them in the spirit For as a certaine Auncient well saith of Moses fed in the mount c. * Macarius in homil 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What soeuer was done or fell out it was a figure and as th'apostle speaketh * Heb. 10.1 a shadow of good thinges to come Now to the Text. 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 therewith to be inuested with a new name First to this old Citie the shadow then afterwards to the new Citie the soule and substance of the former shadow 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 it was Beniamins Per sortem by lot but Iudahs by Beniamins Per concessionem concession or graunt or else it was by reason that God for after purpose had intermingled Beniamin with Iudah Touching the Name Ierushalem diuers are diuersly minded Some haue taken it to arise from the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying or Sacrificer a Priest and the auncient hebrew terme Shalem in English Peace Heb. 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 or the matching of an Ox and an Asse together or the sowing of their ground with Miscellaine inhibited by the law 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 Others more rightly deduce the former part of the word also from the Hebrew and hereof be two iudgments Some take it to be compounded of Iireh Gen. 22.14 a terme which Abraham put vpon the mount 1. Chro. 3.1 Moriah whereon the Temple was built and of Shalem the auncient name of this citie Gen. 14. what time Melchi-zedek did inhabite there Which two termes Iireh and Shalem contracted into one do make Ierushalem And
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. 〈◊〉