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
,
[
“
](B07515-e11050-b)
“
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.
[
*
](B07515-e11090-b)
*
Macarius
in
homil.
12.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
What
soeuer
was
done
,
(
or
,
fell
out
)
it
was
a
figure
:
and
(
as
th'
apostle
speaketh
,
[
*
](B07515-e11130-b)
*
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
Touching
the
Name
(
Ierushalem
)
diuers
are
diuersly
minded
.
Some
haue
taken
it
to
arise
from
the
greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
signifying
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
when
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
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
,
Yet
once
more
will
I
shake
,
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
,
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
,
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
[
“
](B07515-e12480-b)
“
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
[
“
](B07515-e12510-b)
“
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
[
*
](B07515-e12540-b)
*
In
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
,
[
*
](B07515-e12600-b)
*
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
.
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
,
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
,
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
,
[
*
](B07515-e12850-b)
*
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
[
*
](B07515-e12880-b)
*
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
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
,
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
,
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
,
Galerius
Maximinus
,
after
the
hand
of
God
had
been
sharp
vpon
him
:
as
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
.
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
,
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
.
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
,
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
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
:
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
,
but
farre
from
the
first
patterne
.
Curtailed
they
were
of
their
Mosaicall
constitutions
:
First
by
Babels
monarch
:
secondly
,
by
that
of
Medes
and
Persians
:
thirdly
,
by
the
Greekes
Alexander
:
fourthly
,
by
the
two
legged
gouernement
of
Aegypt
and
Syria
,
springing
out
of
the
third
Monarch
:
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
.
This
being
the
condition
of
the
typical
church
,
it
followeth
(
say
we
)
that
the
New-testaments-church
be
in
some
measure
thereto
analogized
.
And
then
onely
it
is
so
,
when
we
find
after
her
fulnesse
of
grace
,
a
declining
thereof
:
running
into
schismes
and
desperate
apostacies
:
whereby
God
is
prouoked
to
lessen
her
light
,
to
diminish
her
glory
,
to
ouer-turne
her
constitution
,
to
abbreuiate
her
pollicie
.
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
.
And
Aben-ezra
citeth
a
certayne
Spanish
Iew
so
amazd
at
this
psalm
(
for
the
Iews
dreame
,
89
40.
Ad
christianorum
tempora
(
forsanque
praesentia
)
aptari
possunt
.
that
Messiahs
kingdome
shoulde
be
according
to
the
worlds
glory
,
&
so
perpetuall
)
as
he
refused
to
reade
it
:
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
.
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
.
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
:
namely
,
that
many
false
christs
,
false
apostles
,
false
prophets
,
shoulde
arise
in
the
church
,
to
the
seduction
of
many
;
charitie
growing
colde
,
and
iniquitie
hauing
the
vpper
hande
.
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
.
This
generalitie
of
false
prophecie
,
of
horrible
iniquitie
,
and
mightie
delusion
,
it
can
not
stand
with
a
notable
and
glorious
visibilitie
of
the
Church
:
nor
yet
can
be
considered
where
the
constitution
and
pollicie
is
(
as
at
first
)
sounde
and
vnshaken
.
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
.
Which
also
is
denoted
by
the
[
*
](B07515-e14260-b)
*
This
I
haue
manifested
largely
in
my
Antidoton
.
Hieron
.
in
Zeph.
1.12
Recte
aeutem
Ierushalem
.
&c.
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
.
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
,
and
his
place
made
in
peace
,
it
was
called
Ierushalem
.
But
because
in
the
last-times
(
as
I
haue
oft
said
)
Charitie
shall
freeze
,
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
.
Another
plaine
scripture
we
haue
in
Reuel.
6.
where
after
our
Salomon
hath
rid
foorth
vpon
the
cleere
word
of
Truth
,
Besides
the
type
and
plaine
euidence
of
Scripture
,
person
of
the
Lord
he
saith
:
My
sonne
Iesus
shall
appeare
(
with
these
that
be
with
him
)
and
they
that
remaine
shall
reioyce
with
him
400.
yeeres
.
After
these
yeeres
shall
my
son
Christ
dye
,
and
all
men
that
haue
life
:
as
if
he
should
say
,
Christ
shall
liue
in
his
Church
400.
yeeres
,
then
shal
he
dye
,
and
the
Church
be
darkned
.
And
indeed
,
for
so
long
we
find
the
writers
giuing
in
a
more
excellent
testimonie
,
then
for
the
200.
yeeres
after
.
But
after
600.
yeeres
(
or
there
abouts
)
I
trow
that
by
one
litle
horne
starting
vp
at
Rome
,
and
an
other
in
the
East
(
vniuersall
Pope
and
Machomet
,
both
affirming
they
haue
the
kaies
of
Paradise
,
and
speaking
well
of
Iesus
in
generall
tearmes
)
a
foule
beast
was
mounted
,
that
opened
a
bottomles
pit
of
humane
inuentions
that
darkened
all
.
[
Altare
insultantes
calcibus
&c.
]
leaping
vpon
the
Altare
with
their
feete
,
and
ouerturning
the
sacred
table
:
whereupon
he
should
say
,
that
by
mixt
and
adulterate
doctrine
,
and
by
rebellion
of
Schismatikes
the
Church
should
be
harmed
.
And
indeed
(
not
long
after
)
Arriani
potiti
sunt
Ecclesiarum
gubernaculis
,
the
abhominable
Arrians
got
the
Churches
reines
in
their
hands
.
Yea
(
saith
venerable
Beda
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
;
all
of
them
termed
by
Chrysostoms
Riuall
on
Mat.
24.
Incertus
anther
on
Mat.
84.
the
army
abhominable
in
the
midst
of
the
Temple
,
preparing
a
seate
for
Antichrist
.
Ech
of
these
wonne
disciples
,
did
drawe
apart
,
and
teare
the
vnseamed
coat
of
Iesus
in
a
thousand
peeces
.
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
,
and
subduing
all
to
his
lustes
,
as
the
apostle
S.
Paul
,
and
S.
Iohn
euidently
fore-prophecied
.
—
Inter
Nitentia
culta
,
Lappaeque
et
tribuli
et
steriles
dominantur
Auenae
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
.
The
Lord
his
vineyard
became
so
clogged
with
thornes
and
briars
,
that
hardly
any
Vine
coulde
bee
discerned
.
The
Barne
floore
was
so
full
of
chaffe
,
that
the
Grayne
was
almost
inuisible
.
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
:
but
yet
not
destitute
of
motion
of
spirit
,
of
a
good
conscience
.
The
Church
indeed
was
in
Babylon
,
subiected
vnto
Babels
externall
gouernment
:
but
with
Daniel
,
and
the
three
yong
gentlemen
of
Iudah
,
it
preserued
a
good
conscience
.
The
yeeres
of
captiuitie
expyred
,
it
coms
forth
of
Babel
in
a
great
measure
,
but
without
expectation
of
the
former
Apostolicall
glory
.
Yong-men
wil
think
the
last
Temple
superexcellent
,
but
Aged
spirited-ones
will
weep
,
at
the
inferioritie
thereof
,
in
comparison
of
the
first
.
Diuers
yet
with
Daniel
bide
behind
in
Babel
,
which
somtimes
come
to
their
graue
in
peace
:
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
,
or
yet
adiudging
to
Hell
,
all
such
as
liue
and
dye
amongst
them
.
For
as
there
be
in
our
Church
,
who
are
not
verily
of
it
;
so
we
beleeue
there
be
many
in
their
idolatrous
Israell
,
who
notwithstanding
are
not
verily
of
it
.
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
.
Now
remaineth
it
I
examine
the
reasons
of
such
aduersaries
as
deny
the
Church
alwayes
to
haue
been
visible
.
The
Arrians
,
Anabaptists
,
and
Brownists
,
gone
out
of
the
Catholike
communion
,
they
oppose
to
the
Church
her
euer
visibilitie
thus
:
First
the
typicall
Church
was
not
euer
visible
.
Secondly
,
direct
scriptures
testifie
that
the
new-Church
should
not
be
euer
visible
.
For
probation
of
the
first
,
they
say
that
the
Church
was
not
visible
in
Elias
his
time
:
and
to
that
purpose
they
alleage
the
Prophets
complaint
against
Israell
,
Rom.
9.2
,
1.
Kings
19.
Whereto
I
answere
:
First
,
it
is
an
ill
shaped
forme
of
reasoning
to
say
,
Elias
saw
no
Church
,
therfore
no
church
was
any
where
visible
:
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
:
There
is
no
light
here
,
therefore
no
where
.
Secondly
,
I
answer
:
Elias
did
not
so
reason
:
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
.
But
the
Prophets
assertion
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
,
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
:
seeing
he
sendeth
not
forth
many
prophets
,
but
when
he
is
minded
to
gather
in
some
large
Haruest
.
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
.
After
the
floud
,
the
Church
stretched
it selfe
thorough
the
houses
of
Noach
,
-
1
Shem
-
2
Arphaxad
-
-
4
Heber
-
5
Peleg
-
6
Reu
-
7
Serug
-
8
Nachor
-
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
.
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
Secondly
,
they
alleadge
certaine
scriptures
against
the
new
churches
visibilitie
:
the
seeming
strongest
whereof
be
these
:
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
,
and
halfe
a
time
,
they
vnderstand
some
long
time
,
wherein
the
church
should
be
hid
from
the
sight
of
al
,
be
inuisible
.
I
answer
,
scripture
must
be
expounded
from
scripture
,
not
by
vnreasonable
fancies
:
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
ancient
church
of
Israel
,
fed
in
the
wildernesse
,
and
(
as
Moses
sayth
Exod.
19.4
.
Deut.
32.11
.
)
carried
as
vpon
the
wings
of
an
Eagle
:
a
figure
of
the
worlds
state
,
through
which
the
Church
heere
is
to
passe
,
in
her
pilgrimage
spirituall
.
Now
,
who
will
say
,
that
Israel
was
inuisible
in
the
wildernesse
?
Or
that
they
could
be
considered
,
but
onely
according
to
secret
Election
?
The
flat
contrary
followeth
.
Such
ill
happe
haue
these
men
in
their
allegation
of
scripture
.
Another
scripture
is
that
before
alleadged
in
Reu.
6.
whence
they
would
conclude
an
apostacie
of
the
whole
church
.
I
answer
again
,
scripture
must
expound
scripture
.
Compare
this
wyth
Isaiahs
prophecie
chapt.
24.
last
verse
:
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
:
whereby
God
testifieth
his
anger
against
rich
and
poore
,
one
&
an
other
.
The
Moone
therefore
is
seene
coloured
like
blood
,
whereby
each
meaneth
a
general
persecution
and
blodshed
in
the
church
:
which
cannot
be
,
if
the
church
were
inuisible
.
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
:
God
euer
in
that
reuelation
shewing
mercy
to
a
remnant
,
when
otherwise
the
viols
of
his
wrath
were
powred
out
vpon
the
malignant
multitude
.
This
theyr
winde
shaketh
therfore
no
hauer
.
Another
scripture
is
,
Reu.
13.
where
(
say
they
)
all
do
take
the
beasts
mark
.
T
is
vntrue
,
for
the
holy-ghost
thus
sayth
:
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
.
So
that
Saints
there
shall
be
,
who
wyth
patience
shall
conquere
.
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
,
or
the
sonne
of
perdition
)
GOD
also
hath
his
Prophetes
,
by
whose
ministerie
,
the
oyle
of
God
,
his
sauing
grace
is
conueyed
vnto
his
people
.
Thus
these
men
talke
(
no
men
so
much
)
of
the
booke
of
Reuelation
,
before
any
one
of
the
Seales
be
vnclasped
vnto
them
.
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
:
First
the
auncient
writers
did
ordinarily
vnderstand
S.
Iohn
in
Reuel.
17.16
.
Later
writers
(
in
respect
of
some
after
circumstances
)
do
take
it
to
be
an
Apostacie
generall
from
Faith
:
but
none
that
stinke
not
of
heresie
,
do
from
thence
conclude
a
flat
Nullitie
of
the
Church
.
A
generall
desolation
there
should
be
(
as
before
in
the
Reuel
.
)
but
not
a
falling
away
in
euery
particular
member
.
For
this
is
an
absurd
forme
of
argumentation
:
Many
(
or
,
the
most
)
shall
fall
away
:
therefore
euery
one
shall
fall
away
.
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
,
and
planting
his
Idolatrous
bottomles
pit-inuentions
,
but
yet
neuer
essentially
subdue
those
soules
vnto
him
,
whose
names
were
written
in
the
Lambs
booke
.
Spot
them
he
might
with
many
superstitions
,
but
neuer
subuert
them
in
the
Substance
of
their
Faith
and
Obedience
:
as
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
,
nor
out
of
the
mouth
of
thy
seed
,
nor
out
of
thy
seedes-seed
,
saith
Iehouah
,
from
henceforth
euen
for
EVER
.
And
to
this
purpose
(
when
the
sacred
foure
Euangelists
were
to
be
held
back
in
an
vnknowen
tongue
)
the
Lord
taketh
order
for
many
Iewes
,
and
moe
Gentiles
:
that
they
should
notwithstanding
carie
(
not
onely
in
their
heart
,
but
also
in
their
foreheads
)
the
visible
marke
of
true
Christianitie
.
Bullinger
in
his
Epitome
of
times
(
hauing
spoken
of
the
most
accursed
times
wherein
Pharises
,
Saduces
,
Esseni
,
crept
into
the
Iewish
Church
)
he
addeth
:
Interim
non
dubium
est
&c.
Meane
time
it
is
not
to
be
doubted
,
that
true
doctrine
continued
vncorrupted
amongst
the
litle
remnant
of
Gods
people
.
For
Simon
Iustus
(
called
also
Hillels
son
or
disciple
)
and
Zecharie
Iohn
Baptists
father
,
as
also
the
Elders
of
our
Sauiour
(
so
well
as
others
whose
names
are
vnknowen
)
they
conserued
(
doubtles
)
the
Substance
of
religion
:
not
bowing
their
knees
to
the
traditionary
and
sectarie
Baal
.
In
which
pad
of
Bullinger
,
Caluine
,
Peter
Martir
,
&
al
of
any
note
in
these
latter
times
do
vniformely
walke
.
This
poynt
I
will
(
to
the
shame
of
hereticall
Christians
)
shutte
vp
with
Sybillaes
prophecie
.
Sed
postquam
Roma
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
.
In
the
second
place
,
so
this
second
doctrine
is
clered
,
namely
,
That
the
New-testaments
Kingdome
once
established
,
it
neuer
after
can
be
totally
remooued
.
Nowe
it
remayneth
we
consider
more
particularly
this
same
Cittie
:
and
that
is
doone
by
searching
out
;
first
,
what
is
the
Citties
foundation
:
then
in
the
next
place
,
who
bee
the
Citizens
.
The
foundation
of
this
City
(
that
is
,
of
this
Church
)
it
is
,
first
,
Personall
;
secondly
,
Reall
.
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
:
first
,
as
it
is
built
vpon
Christ
:
secondly
,
vppon
the
Apostles
and
Prophets
.
That
Iesus
Christ
is
the
foundation
,
harken
to
Paul
(
1.
Cor.
3.11
.
)
Other
foundation
can
no
man
lay
(
than
that
which
is
laid
(
which
is
Iesus
Christ
.
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
.
Nor
is
the
word
foundation
expressed
in
both
these
places
,
otherwise
then
by
one
and
the
same
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Themélton
)
in
the
original
.
Aquinas
The
first
of
them
hath
the
soliditie
of
it selfe
(
like
as
some
Rock
wheron
some
edifice
is
builded
,
and
vnto
this
foundation
Christ
Iesus
is
resembled
)
for
he
is
the
Rock
spoken
of
in
Math.
7.24.25
.
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
,
and
in
this
sense
the
Apostles
are
called
the
foundation
of
the
Church
,
Ephes.
2.20
.
So
far
the
Schoolman
.
Touching
the
foundation
Real
,
it
is
onely
the
Faith
or
Gospell
of
Christ
Iesus
,
whereon
the
Church
or
faithfull
are
said
(
often
of
diuers
)
to
build
.
And
this
Gospell
is
somtimes
called
Simply
,
the
gospell
of
God
and
Christ
Iesus
(
as
in
Rom.
1.1
,
9
,
16
,
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
:
but
the
Apostles
gospell
,
as
they
are
the
Preachers
therof
.
Both
these
senses
of
foundation
remembred
,
let
vs
come
to
examine
the
Romanistes
on
the
one
hand
:
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
:
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
:
Thou
arte
the
Christ
,
the
sonne
of
the
liuing
God
.
Then
Iesus
saide
vnto
him
,
Blessed
arte
thou
Simon
the
sonne
of
Ionas
,
for
flesh
and
bloud
hath
not
reuealed
it
to
thee
,
but
my
Father
which
is
in
heauen
.
And
I
say
vnto
thee
,
Thou
arte
Peter
,
and
vppon
this
Rocke
I
will
builde
my
Church
.
Vpon
which
Rocke
?
vpon
Peter
?
Then
hee
woulde
haue
said
,
Thou
arte
Peter
,
and
vpon
thee
:
not
vpon
this
rocke
)
I
will
builde
.
The
change
of
speech
,
from
The
to
This
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thou
Peter
,
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vppon
This
very
Rocke
,
it
argueth
,
that
Iesus
would
haue
Peter
to
looke
from
himselfe
to
some
other
person
or
thing
.
If
to
some
other
person
,
then
only
to
him selfe
,
whom
Peter
had
confessed
to
be
the
very
Messiah
.
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
:
For
hee
that
is
God
,
can
onely
be
the
rocke
of
our
saluation
.
And
to
keepe
people
from
applying
the
tearme
Rocke
vnto
Peter
,
the
Holy-ghost
presently
after
recordateth
,
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
.
Yea
,
after
he
hadde
receiued
(
in
the
day
of
Pentecost
)
a
fulnesse
of
the
Holy-ghost
,
he
halteth
in
his
ministerie
,
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
that
this
was
Saint
Peter
the
Apostle
(
and
not
some
other
Cephas
,
as
some
malitious
Romanists
haue
lately
vrged
,
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
[
*
](B07515-e17040-b)
*
Elias
in
Thisbi
affirmeth
,
that
Simon
(
Iesus
of
Nazareth
his
disciple
)
he
was
called
Cepha
,
whiche
signifieth
Strength
.
Cephas
)
but
also
vnto
the
antient
Fathers
,
as
Tertullian
,
(
in
praescriptionibus
aduersus
haeret
.
)
Ambrose
(
in
ep.
Gala
cap.
2.
)
Chrysostome
on
the
Galat.
chap.
2.
)
Augustine
contra
mendac
.
ad
Consentium
cap.
12.
)
Ierome
on
Galat.
2.
Cyrill
(
contra
Iulian.
li.
9.
in
fine
.
)
[
*
](B07515-e17140-b)
*
Collecting
it
out
of
Austines
epistle
to
Ierome
,
as
also
out
of
other
his
writings
.
So
doth
Aquinas
on
the
same
place
.
Baeda
on
Galath.
2.
&c.
Yea
heerein
they
oppose
vnto
Gregorius
Magnus
their
Pope
,
confuting
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
.
To
shutte
vp
this
poynt
briefly
,
hearken
to
Augustines
testimonie
:
[
*
](B07515-e17250-b)
*
August
.
in
Ioh.
ttact
.
124.
The
Church
is
founded
vppon
the
Rocke
whereon
Peter
tooke
his
name
.
[
*
](B07515-e17270-b)
*
Non
enim
a
Petro
Petra
,
sed
Petrus
a
Petra
,
&c.
For
the
Rocke
was
not
deriued
of
Peter
,
but
Peter
of
the
Rocke
:
euen
as
Christ
is
not
so
termed
,
of
Christian
,
but
Christian
of
Christ
.
Vppon
this
Rocke
therefore
(
saieth
hee
)
whome
thou
hast
confessed
,
I
will
build
my
Church
:
for
the
Rocke
was
CHRIST
,
vpon
which
foundation
also
Peter
himselfe
is
builded
.
Whereunto
ioyne
that
of
Isidore
:
[
*
](B07515-e17370-b)
*
Isid.
hisp
.
lib.
7.
etymologiarum
c.
9
Peter
tooke
his
name
of
the
Rocke
,
that
is
,
of
Christ
:
vppon
whome
the
church
is
founded
:
For
Christ
was
the
Rocke
,
vpon
which
foundation
,
Peter
himselfe
was
also
builded
.
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
.
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
.
Obiection
.
But
Peter
only
had
the
keyes
giuen
to
him
.
Answer
.
First
,
that
is
nothing
to
this
:
Secondly
,
it
is
false
:
for
the
keys
(
namely
,
the
power
of
binding
and
loosing
)
is
afterwardes
giuen
to
many
others
,
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
.
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
.
If
we
consider
Faith
,
that
is
,
the
Gospel
to
bee
the
foundation
of
the
Church
,
then
that
is
it
which
diuers
haue
well
vnderstood
:
seeing
Faith
is
the
hand
which
coupleth
Christ
and
his
church
together
.
Hence
it
is
that
Chrys.
Peter
:
for
not
vpon
man
,
but
vpon
the
Faith
Christ
buildes
his
church
.
And
what
was
that
Faith
?
(
namely
)
Thou
art
Christ
the
sonne
of
the
liuing
God
.
Nyssenu
(
in
testim
.
delect
.
ex
vet.
testa
.
)
vtters
the
same
.
So
do
Theophil
(
in
Mat.
16.
)
Smarag
.
on
the
same
place
:
and
Vict.
Antiochenus
saith
,
that
from
this
faith
&
sound
doctrine
,
Peter
receiued
his
name
,
on
Mar.
3.
not
to
mention
any
others
.
Thus
,
respect
we
scripture
,
or
heare
we
the
Antients
their
testimony
,
the
Romanists
still
are
found
loosers
.
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
.
Insomuch
as
they
deny
to
haue
communion
in
prayer
,
in
preaching
,
in
sacrament
with
any
such
Church
whatsoeuer
,
which
hath
not
bin
so
planted
,
&
is
not
so
gouerned
,
as
they
conceiue
of
the
Primitiue
churches
their
plantation
and
gouernement
.
And
as
they
deny
spirituall
communion
with
England
&
Scotland
as
failing
in
both
:
so
let
it
be
such
of
the
Dutch
&
French
churches
as
haue
planted
their
chur.
rightly
in
their
own
iudgement
:
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
[
*
](B07515-e17860-b)
*
So
Maister
Pe.
Al.
Maister
M.
Sl.
&c
came
to
be
excommunicate
.
as
shall
but
ioyne
with
them
in
prayer
or
in
preaching
.
Whereby
it
commeth
to
passe
,
that
this
people
(
maintaining
that
that
their
father
Browne
dare
not
)
they
conceiue
of
themselues
,
for
the
onely
true
visible
church
of
God
which
can
be
throwly
communicated
with
.
Briefly
to
returne
answere
:
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
.
Augustine
Nehemiah
,
Iosiah
,
Hezekiah
,
Iosaphat
,
Asa
,
&c.
)
to
driue
the
subiectes
vnto
outward
conformity
of
holinesse
&
righteousnesse
?
Take
away
this
vse
of
the
sworde
,
and
then
so
wel
with
Anabaptistes
remooue
Magistrate
and
his
sword
out
of
the
church
.
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
.
Answer
.
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
.
And
thus
Brownisme
leadeth
to
Anabaptisme
.
But
least
the
crie
of
these
Lapwings
draw
me
from
my
purpose
,
I
leaue
the
Brownist
to
answere
the
Anabaptist
;
and
this
shall
be
my
answere
to
the
scripture
and
our
Sauiours
practise
.
It
is
true
,
people
were
and
did
voluntarilie
giue
vp
their
names
to
Christ
vpon
the
Gospels
preaching
.
Christ
herein
would
not
vse
the
sword
:
not
because
it
had
been
vnlawfull
(
for
he
in
himselfe
vsed
a
whip
in
the
Temple
,
and
forcibly
ouerthrew
their
chaunging
tables
)
but
because
(
for
the
first
plantation
of
the
Gospell
)
he
saw
it
not
to
be
expedient
.
The
weakest
and
foolishest
meanes
(
in
mans
iudgement
,
1.
Cor.
1
,
27
,
28
,
29
,
)
he
now
did
vse
,
that
so
no
flesh
should
reioice
in
his
presence
.
As
he
vsed
onely
his
woord
,
so
he
chose
vnlearned
men
for
the
publication
thereof
.
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
.
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
.
Indeed
,
when
there
commeth
a
New-Christ
,
and
new
Apostles
,
we
will
either
graunt
they
conclude
well
:
or
else
we
wil
hold
them
and
the
new
Christ
accursed
.
Secondly
,
they
assume
[
That
the
sword
planted
first
the
Faith
here
]
which
we
deny
.
First
,
it
cannot
be
but
the
first
plantation
of
the
Faith
wheresoeuer
,
it
must
bee
by
the
Gospell
preached
.
The
sword
may
make
a
noyse
together
with
the
Words
voice
,
but
none
can
by
the
sword
alone
take
any
knowledge
of
the
Gospell
.
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
S.
Paul
(
after
his
first
captiuitie
at
Rome
)
should
come
into
these
partes
,
Theodoret
writeth
,
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
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
;
●●r
which
the
Apostle
S.
Paul
tearmeth
him
Anti-keimenos
,
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
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
.
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
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
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
,
[
*
](B07515-e19900-b)
*
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
.
[
*
](B07515-e19930-b)
*
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
,
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
[
*
](B07515-e20230-b)
*
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
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
,
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
.
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
.
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
But
here
some
will
obiect
:
Either
Iehouah
dwelleth
not
in
and
about
his
Church
,
or
els
he
hath
promised
no
such
protection
,
for
we
see
many
of
his
people
to
fall
by
the
sword
&c.
I
answer
,
there
is
no
contradiction
in
all
this
:
for
as
he
dwelleth
in
,
and
round
about
them
for
protection
,
so
he
denieth
them
not
the
thing
he
promiseth
,
but
performes
it
with
aduantage
.
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
.
Abell
did
but
die
,
Stephen
did
but
die
,
and
all
must
die
.
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
:
when
his
people
remoue
hence
,
teares
are
taken
away
,
no
more
prisoners
,
free
from
necessitie
of
purgation
,
no
more
labours
,
for
they
rest
in
the
Lord
:
yea
,
they
enter
into
Abrahams
bosome
of
blisse
,
as
did
Lazarus
:
they
are
with
Christ
Iesus
in
the
kingdome
of
glory
,
euen
the
very
howre
of
[
“
](B07515-e20690-b)
“
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
.
their
death
,
as
was
promised
to
the
penitent
thiefe
on
the
Crosse
:
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
.
Besides
,
neyther
is
the
body
(
in
trueth
,
howsoeuer
in
shewe
)
vnprotected
in
death
and
graue
:
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
.
Lastly
,
although
theyr
bodies
fall
by
sundry
deaths
(
and
all
but
death
)
yet
euer
are
they
victors
:
First
,
in
that
their
soules
(
the
chiefer
part
)
they
triumph
,
nor
can
of
man
be
slain
:
Secondly
,
in
that
the
whole
body
of
this
Citty
,
neuer
can
of
man
be
put
to
death
,
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
.
And
warriours
neuer
say
they
are
conquered
,
(
notwithstanding
the
losse
of
many
men
)
when
so
the
day
is
theirs
in
the
end
of
the
day
.
And
euer
in
the
end
,
the
Church
is
found
the
conquerour
:
her
enemies
dying
for
euer
,
but
her
members
raized
vp
to
glorie
,
as
not
euer
slaine
,
but
hauing
been
in
a
sleep
or
slumber
.
Iehouah-Shammah
,
the
Lorde
is
with
his
Church
;
and
if
the
Lord
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
vs
,
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
can
be
against
vs
?
Nor
diuell
,
nor
man
,
much
lesse
inferiour
creature
.
Though
What
shall
we
returne
vnto
the
Lord
,
who
of
[
[
*
](B07515-e20900-b)
*
So
is
the
Hebrew
.
lo
gnammi
]
Not-my-people
,
hath
made
and
pronounced
vs
[
gnammi
]
my
people
:
that
where
before
we
were
many
Nations
now
he
hath
made
vs
One
people
,
one
nation
.
Vna
gens
,
vna
patria
,
&c.
Wee
now
are
(
sayeth
a
holy
Father
of
this
Citty
)
One
Nation
,
One
Countrey
.
Our
countrey
is
heauenly
,
our
countrey
is
Ierushalem
.
Whosoeuer
is
not
thereof
a
Cittizen
,
he
pertaineth
not
to
this
people
.
But
whosoeuer
is
thereof
a
Cittizen
,
he
is
of
this
people
of
God
.
And
this
people
is
stretched
forth
from
the
East
to
the
West
,
from
the
North
,
and
the
sea
,
it
is
stretcht
through
the
foure
parts
of
the
whole
world
.
For
all
his
exceeding
fauours
irradiating
this
Citty
,
this
Church
,
this
People
,
it
resteth
,
that
we
all
walke
more
worthie
our
holy
calling
:
more
worthy
such
a
Gouernour
as
is
Iehouah
.
Shall
I
with
the
Psalmist
say
vnto
all
our
soules
,
*
Lift
vp
your
heades
ye
gates
,
and
lift
ye
vppe
yee
euerlasting
doores
,
&
the
King
of
Glory
shall
come
in
?
Yea
I
say
so
:
and
I
moreouer
say
,
Take
heede
you
fetch
not
in
the
Lorde
of
life
,
with
spreading
braunches
,
garments
,
and
crying
to
day
Hosanna
,
&
then
to
morrow
betray
him
,
&
cry
,
Cruci-fige
.
It
beseemeth
Princes
to
cut
traitors
from
their
Citty
,
and
it
shall
neuer
vnbeseeme
God
to
execute
speedy
vengeance
on
the
wicked
.
This
Citties
gates
Saint
Iohn
seeth
euer
open
to
the
Elect
(
such
as
cleanse
themselues
by
vnfained
repentaunce
)
come
they
from
what
coast
soeuer
.
Vpon
euery
coast
open
three
gates
,
and
euery
gate
an
entire
pearle
:
by
sacred
Trinitie
in
vnitie
,
euen
by
their
sweete
loue
,
of
more
worth
than
any
pearle
,
al
must
enter
.
For
Porters
there
stand
Angells
(
euen
the
twelue
great
Angels
of
the
particular
Churches
)
who
by
God
his
word
inuite
the
repentant
.
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
,
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
,
so
all
happinesses
returne
into
this
Citties
vnitie
,
gathered
by
the
Holy-ghost
,
founded
on
Iesus
Christ
,
gouerned
by
God
almightie
.
But
without
this
Cities
vnitie
,
[
*
](B07515-e21080-b)
*
Reuel.
21.8
.
are
dogs
and
inchaunters
and
whoremongers
,
and
murtherers
and
Idolaters
,
and
whosoeuer
loueth
or
maketh
lyes
.
The
holy
enlightned
as
Israel
in
Goshen
,
but
the
vn-holie
darkned
as
the
Aegyptians
in
the
land
of
Mizraim
.
God
within
,
the
Deuill
without
:
for
as
there
is
no
third
gouernour
,
so
there
is
no
third
Place
.
These
that
are
not
of
Michaels
side
,
all
these
are
of
the
Dragons
side
:
who
shall
fight
,
but
not
preuaile
,
neither
shall
they
haue
any
place
in
heauen
.
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
)
shal
be
Iehouah-Shamma
,
The
Eternall
is
there
:
so
I
with
S.
Iohns
speach
will
finish
my
Sermon
:
Blessed
be
they
that
doe
his
commaundements
,
that
their
right
may
be
in
the
Tree
of
lyfe
,
and
may
enter
in
through
the
Gates
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
into
That
Citie
.
FINIS
.