A description of new Jerushalem Being The substance of two Sermons delivered at Paul's Cross.  
Containing, A brief Discovery and Conviction of certain Doctrines held of Romanists and Brownists against the Catholic and Apostolic faith.  
By Henoch Clapham.  Dan. 12.10. 
None of the wicked shall have understanding, but the wise shall understand.  
Printed at London by Valentine Simmes. 1601.   

To the Right Honourable Sir William rider knight, Lord Major of the Ho. City of London.  
BEing (Right Honourable) to send this little Description of New jerushalem unto print, (though far from being done in print) I pondered to whom I might with expediency dedicate the same. At last, I set down my rest on Him, who was in the public place where I preached, then pre-eminent: Who also heard both the Sermons, and therewithal did both times with Ho. courtesy receive the Preacher home to Table. All this to your Ho. self.  
And in very troth, I know not well to whom rather it appertaineth: seeing, besides the former respects, the Lord hath made you (next under her Majesty) chief Overseer in our Ho. City, for cherishing virtuous acts, and for pruning and cutting off all transgressions from the same.  
Transgression is two fold: either th●● whereby Religion is abused, or that which transcendeth Human equity. God and Man are made one in Christ, nor should Religion and Righteousness be sundered, though distinguished. The first is by God his Ministers to be preached: The second by Magistrates to be proclaimed: and the breach of both, by their Sword to be punished.  
What need of a sharp sword and of a two edged word there is, let the rank growth and impudent carriage of Impiety and Iniquity testify that. Easy salves are for easy sores, but Fistulaes' must be bitten, & Gangrenes be pared off. I need not signify to your Lo. somuch what unrighteousness overflows (every Court and Session rings that Alarm) as what false coin in Religion daily is dispersed by Romanists, Brownists, Anabaptists, Arrians, Familists, and such like factions. These that counterfeit the Q. coin, are punished accordingly: But for adulterating, clipping, and flat changing of Christ's coin (the precious written-word, stamped with God's image) how little this is looked unto, & how seldom, and then also how slenderly corrected, it is able to make the heart of God's subject to bleed.  
As the sword and word are for procuring subjection unto Magistrates: so much more be they ordained for causing obedience unto God, Duty to earthly powers, it should lead us (as by the hand) to that duty which we own unto the Prince of Princes. Else, while we live to Man, whose breath is in his nostrils, we die to God, whose breath doth kindle the fire of Tophet.  
In lighting Jerusalem's torch, I therewith disclose false lights & sleights whereby Babel's merchants would utter their painted wares. Look how I drew it at first for helping mine own memory, so I sent it to the examination, and so it was returned authorized to the press. And that falleth out to be the same that was preached for substance, howsoever some other Accidents drew in some other particular discourses, not so necessary the press.  
Besides the two Sermons, I have adjoined a Brief of that I purposed then also to have delivered. All I present, and yet all that nothing to the sacred Texts desert. As I could, I have done, and so in all holy duty I remain,  
Your Ho. obliged, Henoch Clapham.   

To all that wish Jerusalem's prosperity, the grace of God be multiplied.  
Beloved, if ever, now fasting and prayer is highly necessary: as for the whole catholic Church, so (of our parts) more specially for our own particular Church, a member of the universal. As I am not a little acquainted with foreign Churches their corruptions (but the less contagious, because they be in further part of the catholic body removed from us) so, not to dissemble our own (alas, alas) how is our saviour's speech fulfilled upon us? Faith (faithfully professed) hard to be found, when under colour of Reformation, people fear not to complot Deformation: every fantastic spirit attempting what is good in his own eyes and private judgement, as though there were no King in Israel, no God in heaven. For Charity, the most of us have exiled her. Faith justifieth alone, say we: 'tis true: but add with the Apostle, That faith which worketh by Love: even by Love termed the Bond of Perfection, and the Fulfilling of the Law: for never shall that Tree be approved which bringeth not forth good fruit. Trees are not planted for living to themselves, but for benefiting others also. The devil once sought to lead us so to gaze on the merit of works, as nothing at all we should examine how we stood in the faith: now he labours to cause us so to admire Faith, as we should forget (I had almost said, forswear) good works. Thus Satan is ever in extremities: but the people of God must know, that as GOD hath blessedly joined true faith and good works together: so, none can but by the instinct of Satan attempt to put them asunder. If we so believe, and so walk, than God shall not be weary of doing us good, nor we have occasion to fear the threats of Belial.  
As all evils are contagion, so falsehood in doctrine is leaven for infecting many: and a Canker for corroding like a viper. For, from whence proceed evil works, but from evil Belief, false persuasion of God and his proceed? The late Romanistes will that their Pope may err in Fact, but not in Faith. A blind assertion: for no erroneous fact, but it proceeds from erroneous Faith. As for example: Peter denieth his master, a foul Fact. From whence proceeded this, but from a persuasion, 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 err in faith, yet not in fact (for he may stay to act his error) but never err in fact, but first the devil hath sown error in his faith. And hereof it cometh that Romanists on the one hand; & Brownists, Anabaptists, Arrians, etc. on the other hand, they besiege our Church with spiritual artillery: every Sect thinking they therein do God very good service, and their Fact passing commendable: whereas (alas) such proceeding is but the fruit (to think the best) of error in Faith, corruption in judgement.  
It is then a duty of God's Ministers, specially owing to the people, namely, to hold out the word of truth for enlightening the senses. And because Illumination without Sanctification doth make a man but a Balaam, an Iscariot, a devil: herewith they are to pray much, that GOD would sanctify such light and knowledge to true obedience.  
Amongst the residue of God's Ministers, I (the least of many) do labour in this work daily. Though I have no particular flock to attend on by peculiar calling: yet am I called to the work of Christ, for ministration of word and Sacrament to God his sheep, in this catholic sheepfold. A calling had at home, and not unsubscribed unto by foreign Churches. Before thine eyes I have here lighted a candle, describing new jerushalem, the praise of the whole earth. This is not done so particularly as might be wished, but as the time could afford. Moses (from mount Neboes' top termed Pisgah) he seethe Canaan and Israel's distinct lots: but joshuah (the divident of these mansions) he saw it more thoroughly. If that I have done may occasion any other to do better, my lot is good. Mean time accept of this Description of jerushalem, as of a light, directing to a Description of Babel: that (if God think good) I may hereafter publish. Which if, some things here omitted, may there be fruitfully observed.  
Southwark by London, 1601   

A DESCRIPTION of new Jerushalem  EZEK. last chap. last verse, and last clause. 
And the Name of that City from a Day (shallbe) jehovah-shammah.  
TO the end this upshot of Ezekiel's prophecy may be the clearer too our senses, Let us summarily consider the whole body of this Priest-like Prophecy, In this visionarie volume we may observe two sorts of Visions: the first, general, the second, special. That is general, it is that one stately sight which the Prophet hath in the first chap. containing a treasury of comfort to the whole Catholic body of Israel: seeing therein the Church may behold, how jehovah Aelohim the great God, is mounted upon the stately Chariot of the world, having the reins in his hand, governing by the mighty outgoings and returnings of his eternal spirit: whereby he also seethe clearly into all things. Come heaven and earth together, run all upon wheels, not Fortune, but the mighty jehovah, he turneth all the frame of Nature unto his own most worthy glory, and the common utility of his believing Israel.  
In the other visions we more specially observe, first, the Prophet's calling: secondly, a particular discovery of the jewish typical matters. In his calling (contained in the second and third chap:) we clearly may see, how together with his Nomination unto this stately kind of ministery the provident God giveth unto him a Roll of wisdom to eat: Because he sendeth no prophet in mercy to his church, whom first he enricheth not with the hid treasure of his burning spirit, for consuming up the spiritual oppositions, that stand as hindrances in the way of his kingdom's passage.  
In these visions that concern the body of the jews more particularly, we may consider: first jehovah casting them out for their sins, specially for filling the Temple with pictured Beasts (beastly affections in them, who should have been themselves a Temple for the holy ghost) averting and turning their backs upon the Lord: for the which jehovah leaves the Temple, drawing his glory to the Mountain, forsaking them and their City; that so the Chaldeans with unbridled cruelty might overturn all, destroy a multitude, and carry a remnant into captivity. This their ejection laid down in sundry visions, in the second place is uttered, God his free acception of this castaway people. And this is done, first by destroying his people's adversaries: secondly by pouring a bounteous blessing upon this people: first by reuniting judah and Israel (the two and ten tribes) into one, for the glorious overthrow of Gog and Magog: secondly by measuring unto his people Canaan and jerusalem for new. That I say, for new, it is because all in this restoration is new. For in respect of the letter fully, when were the ten tribes (who schismed in Rehoboams time, and in Hosheah's time were transported by Assur,) when were they reunited to judah and Benjamin? When did these 12. tribes of Israel make such havoc of Gog and Magog's huge army? When was Canaan so remeasured, and these new lots (divers unto Jehoshuah's) when were the tribes replanted in them? Other things touching the City and Temple might come into a Quaere: but that is said unto the learned is sufficient, for manifesting that the fullness and spirit of this prophecy was to be expected of a new Israel, coming out of a new Babylon, unto a new Canaan, endowed with a new City and Temple. Insomuch as this New-church might well say with the Apostle, 
“ 2. Cor. 5.17.  Old things are passed away, behold all things are become new. As Ezekiel saw them in the spirit, so must we consider them in the spirit. For (as a certain Ancient well saith of Moses fed in the mount etc. 
* Macarius in homil. 12.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) What soever was done, (or, fell out) it was a figure: and (as th'apostle speaketh, 
* Heb. 10.1.  a shadow of good things to come. Now to the Text.  
And the Name of that City, etc.  
What City speaketh he of? The whole history before considered, we easily understand of what City he treats according to the letter and open narration, (namely of jerushalem in Palestina) which according to this Prophecy was to be turned into a new City: and therewith to be invested with a new name. First to this old City, the shadow; then afterwards to the new City, the soul and substance of the former shadow.  
jerushalem in joshuahs' 18. chap. and last verse, is termed jebusi, (of the uncircumcised Iebusits that inhabited the same) and is there seated in the lot of Benjamin: specially the superior part, Zion (2. Sam. 5.) together with the sacred Temple seated upon the Mountains, termed by Moses, the shoulders of Benjamin. But else, from joshuahs' 15. chap. and last verse, it should also fall within the lot of Regal judah. This do some reconcile thus: it was Benjamins 
Per sortem.  by lot, but judah's by Benjamins 
Per concessionem.  concession or grant: or else, it was by reason that God (for after purpose) had intermingled Benjamin with judah.  
Touching the Name (jerushalem) divers are diversly minded. Some have taken it to arise from the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (signifying 
or Sacrificer.  a Priest) and the ancient hebrew term Shalem, in English, Peace, Heb. 7.2. as if it were termed, Sacrifice or Sacrificers-peace, or Peaceable-sacrifice. But such composition should have been to the jews, but as a Lynsywoolsy garment, or the matching of an Ox and an Ass together, or the sowing of their ground with Miscellaine, inhibited by the law. For what had Heber's people to do with javans tongue? Or when did the spirit of prophecy abhor Heber's language & the Dialects following out of it, that so he should to the old Synagogue add the Grecians language? The continual practice of the old testament doth ever witness the contrary.  
Others more rightly deduce the former part of the word also from the Hebrew, and hereof be two judgements. Some take it to be compounded of jireh (Gen. 22.14.) a term which Abraham put upon the mount 
1. Chro. 3.1.  Moriah, whereon the Temple was built: and of Shalem the ancient name of this city (Gen. 14.) what time (Melchi-zedek did inhabit there. Which two terms (jireh and Shalem) contracted into one, do make jerushalem. And so in this one word; the jews are put in mind of God his provident sight in Abraham's offering up his Isaac: and of Melchizedeks blessing powered upon Abraham, after his return from slaughter of the Kings.  
Others compound it of jebus and Shalem. And very certain it is, that this City at several times enjoyed these several names. But these two terms drawn into one, should so yield, not jerushalem, but jebushalem. Answer is made, that B. is turned into R. for mystery sake, (as Saul was turned into Paul, Sarai into Sarah, Abram into Abraham,) the change of letter being a sacramental sign of the City's change from sin to Sanctity: no longer to remain a cage of such unclean and hateful birds, as were the jebushits: but a City for the Saints, an habitation for the mighty God of jaakob. And this mystical sense, the B. turned into R. will further imply, if so they be considered in Heber's language: where B. is termed Beth, (in English an House) R. is termed Resh, (in English an Head) as if one would say, that unclean House became the Head or Metropolitan city. And in very truth, every one of us in our first creation was Shalem, at peace with God: but by Apostasy and miscreation, we became in the second place jebus, a receptacle of unclean spirits: but by recreation, and the new gift of God, we are made jerushalem, a City for the great king.  
The truth resting between these two last repeated judgements, you may demand, whether of them utters the truth? I answer, both speak probably, for any thing yet unto me revealed. If of jireh and Shalem, it signifieth vision of peace: if of jebus and Shalem (B. turned to R.) it also cometh to be (as before) jirehshalem, by contraction, jerushalem: 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. etc. to untempered mortar, that will not hold out a storm, when the wrath of God cometh out against sinners. Whereas that vision which issueth from God and his Ministry, it offereth (and to the Believer giveth) a Peace, which the Receiver shall never need to repent of. This touching the judaical and typical jerushalem premised: Let us now examine the removal of this shadow for establishing the substance.  And the Name of that City from a Day (shallbe) jehovah-shámmah. 
As if he should say, From the day of this new City's building, a term shall be put upon this City, which shall be unto it as a sacrament of jehovahs' presence there for ever. So that, herein we are to observe, First, the remooval of an old City, 2. for building of a new: with the removal of an old name, for baptizing this City into a new.  
First, touching the removal of the old, Haggai (including City, 
Hag. 2.7.  Temple, Land,) doth term the policy ecclesiastical and civil, an heavens and an earth which God would shake after a while, even then shake the same, what time the expectation of the Nations (that is Messiah) should come. And because we should not doubt what he meaneth by shaking, mark how the Author to the Hebrews descants thereon: Yet once more will I shake, 
Heb. 12.27.28.  not the earth only, but also the heavens. And this (word) Yet once more, signifieth a removing of those things which are made, that the things which are not shaken may remain. Wherefore seeing we receive a kingdom which cannot be shaken, etc. In all which is plainly concluded, that the old policy of the jews, together with their whole kingdom, it was to be shaken, and by the Messiah removed: that so we might receive the new kingdom of Messiah, that never was to be shaken or removed. The Prophets are plentiful in this point, and the Author to the Hebrews maketh this doctrine as the main argument and subject of his Epistle. And what doth jaakob in his prophecy upon judah's tribe infer principally, if not this, that judah's tribe should continue till Shiloh come, 
Gen. 49.10.  but Shiloh once come he should gather the people to himself: and so consequently dissolve judah's tribe and annihil their City and policy? The tribe shall not departed judah (that is, judah's tribe shall not be dissolved and confounded) till Shiloh come, and the people shall be gathered unto him. And how apparent this is, let judah's present dispersion, the loss of their Canaan, the subversion of their city, the overthrow of their priesthood and sacrifice (and that for these 1500. years, and upward) let that their tragic experience be as ten thousand subscriptions to this doctrine.  
Nor were these heavenly Mosaical heavens and earth shaken and removed for a season, but for ever. For from the day of that shaking, we received a kingdom that was never to be removed. Now, if with our unmovable kingdom (the kingdom of Christ) we should after a season expect the jewish kingdoms restoration unto their Mosaical policy, this were to confound Christ and Moses, shadow and substance. I do not define whether ever the jews shall be gathered into some form of government, but I conclude that their figuring kingdom was (as a shadow) ever to be abolished, that so the figured and substantial kingdom of Messiah might be planted for ever.  
The Synagogues kingdom was notably shaken, when (Messiah hanging upon the cross) the earth quaked, the veil rend, the stones clove a sunder. Yea, they might take knowledge of a new world, when as the graves (together with the Lord of resurrection) did send out their dead, 
Matth. 27.51 etc.  who walked into the City and showed themselves to many: putting them in mind of daniel's 
Dan. 12.2.  resurrection of many. About 40. years after, their Temple was fired, their city by the Romans razed to the ground, and their whole commonwealth vanished as a scroll folded together. 
Euseb. dem. evan. l. 1. c. 6.  This caused Eusebius to say (Soluta est confestim omnis Mosi constitutio etc.) The whole constitution of Moses forthwith was dissolved, and all things of the old Testament whatsoever till then reserved, they then were taken away. From this day, Ezekiels new city was to be builded. The low jerusalem was to give place unto that new one, which th'apostle termeth 
“ Gala 4.26 so understood of Luther, calvin, Mariorat, Hemin gius. Hyperius, & others. See Hebr. 12.22.  heavenly and free, yea the mother of us all: and by john defined to be the 
“ Concilium Senosense in primo decreto, understandeth so of Revel. 21.  Tabernacle of God resiant with men. Of the old city excellent things were spoken, but greater and more marvelous things are recorded of this city, the substantial city of God. And no marvel, seeing this is compacted in such durable manner of such durable matter, as one with God it must continue for ever. Th'other was but Leah, that is, Rahel, the beauty of the nations: and better than the Egyptian Queen may be called 
* In Dan. 11 17. she is termed Bath-Nasim.  Cleopatra, the glory of a country: for the King of kings hath united her to himself for ever. Hereof a certain Ancient he thus writeth: The city of our Saviour is builded. And the Name of that City shall not be (as was the first) jerushalem (interpreted Vision of Peace, 
* jerom here on: Vrbs salvatoris extructa est. etc. ) but Adonaj-sama (jerom useth Adonaj for jehovah, according to the manner of the Hebrews) which in latin speech is turned Dominus ibidem: who will never depart from it, as from the first people he did, saying to his disciples (john 14. vlt.) Arise, let us go hence: and unto the jews (Math. 23.38.) your house shall be left desert. But this shall have an eternal possession, and he himself willbe the possession unto it, promising so to the same disciples, saying: Behold, I am with you unto the end of the world. 
Ludovic. Lauater. hereon  And a later Writer speaks thus: The City was foursquare, whereby is signified the firmitude of the Church, because it cannot be everted. Howsoever assailed, it ever riseth up against all assaults. jehovah there. Out of this city the Lord will not departed. He will not leave 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 unto the end of the world. Briefly then I infer, ¹ First, that Christians are not to retain the whole, or any part of Moses ceremonial kingdom, in the nature of that ceremony: ² Secondly, that the new testaments kingdom once established, it never after can be totally removed. These two doctrines how they be received of Romanists, Anabaptists, Brownists, etc. I shall briefly examine.  
The Romanists command in their Church the use of sundry creatures (as garments, oil, water, salt, bells, etc.) and, as their Provincial Moguntine synod affirmeth, 
Mogunt. council held Anno 1549  Ecclesiam exorcizandi potestatem accepisse, etc. that the Church hath power of conjuring, salt, and other creatures, for averting the devils trains, and noisome pestilences: so (as they writ) their Pope Alexander of old urgeth his holy water from Levies ceremonial water: and they from the aaronical priesthood do urge garments and other ceremonial creatures. What must their arguments now be?  
1 The Church hath received power no less than the Synagogue, to exorcize creatures for driving away devils: or,  
2 Moses commanded to the Synagogue, holy water, holy oil, holy garments, etc. therefore the church of Christ may, or aught also so to consecrate and use them.  
First, I pass by their misconstruing of the Levitical ceremonies, who neither were by the Priests exorcized or conjured: nor yet after their consecration set apart for such ridiculous purposes, as to fear away the devil, drive away pestilences, preserve corn from thunder, etc. Secondly I answer, it followeth not, that what ceremonies God by Moses did prescribe unto the synagogue, that these must of God by Christ jesus be continued in the new Testaments church: for than it should follow, that not only some ceremonies, but all should be translated into the Church. But as the Apostle saith, that Levitical or Ceremonial meats, drinks, 
Coloss. 2.16, 17.  and holidays, they were but a shadow of things to come, the body (or substance) whereof was Christ, (and therefore had their sacramental end in Christ) so, the same Apostle termeth the observance of judaical ceremonies, A yoke, from which Christ hath made us free. And in deed, to retain these Ceremonies, what is it else but the rearing again of the partition wall which stood between jew 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 partition wall of ceremonies? Whereupon a certain Ancient could well conclude, 
* August. de doctr. christ. l. 3. c. 9  that after Christ by his resurrection manifested himself to be the freer of us from the burden of legal ceremonies, he himself and th'apostolical discipline delivered unto us (quaedam pauca pro multis) a certain Few for Many, (sicuti est Baptismi sacramentum & celebratio corporis & sanguinis Domini) as namely the sacrament of Baptism, and the celebration of our Lord his body and blood. As for Ordination by presbyteral imposition of hands, mentioned by him elsewhere for a kind of 
* Aug. contr. Parmen. li. 2 c. 12. & alibi So Bucer expressly, in l. de vi & usu ministerii. Caluin in Instit. l 4. c. 3. sect 16 & ch 14. sect 20. & ca 19 sect. 28 & 31 So hath Apologia Augustanae confess. granted by Chemnitius in exam. Trident. Concil. So hath our doctor Bilson in his perpetual government, 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 ceremony to the whole Church, nor now instituted: but an ancient sacred sign continued, whose signification had no end in Christ's manifestation. For Christians to revive the legal shadows, it is but to cast again a vail upon Moses, and to hinder us (as the jews are yet hindered) from seeing into the end of things which by Messiah are abolished. But in very troth, the Romanists, their conjuring of creatures for driving away devils, it is so far from being Mosaical (much less Christian) as it rather is borrowed from ethnics, who so hoped to pacify their Daemons: or else from Tobits Apocryphal Angel, who taught the fugation of a devil (by 
Archangeli expos. in Conclus. Mirandula.  Cabalists termed Asmodeus, the proud devil) and that by virtue of a fume made upon a fishes heart and liver. The Romanistes conjured creatures tending thus (not to so reasonable a work, as to rear up the partition wall again, but) to a reviving of Gentiles idolatrous worship: or at best, a putting of spirit into rabbinical blasphemous figments, to the violation of Messiahs' kingdom.  
Nor doth this doctrine any jot help them which contend against certain garments in our church. And why? because such garments are not with us urged for Ceremonial or Sacramental garments: but only (as is open in our law) for decency and comeliness. Christ's appearance did put an end, not to the using of the creature, but to the using of it So: that is, from using it sacramentally, figuratively, typically. Touching which free use of all his creatures, I shall have occasion to speak more hereafter.  
Touching the Brownists and Anabaptists, they would not be thought to bring us back again to judaisme, but judge of them by this their argument: The Israelites in Deut. 12.2. are commanded to destroy all the places wherein the nations served their Gods: therefore all the Temples or churches wherein the Romanists have served their Images, they are to be destroyed. Or thus: It was simply unlawful for the Israelites to sacrifice in the high places: therefore simply unlawful for christians to preach or pray in the Temples of Romish or Idolatrous christians. By this argument they conclude, a nullity of all divine worship in our churches: and by the former, a ruinating of them to the earth. And the one and the other is drawn from a ceremonial commandment in the law.  
That the commandment was moral (and so in that kind perpetual) it cannot be: First because the destruction of such Idol Synagogues, it was opposed to the standing of one peculiar place, which God would choose in Israel for putting (Shemó Shame) his name there. And for this cause, Moses precisely (having spoken of such vastation) he commands his people to repair unto this one place wherein he put his name. So that between this one place and the other, there was a flat opposition, th'one falling, th'other standing. And therefore the people no longer commanded to destroy the one, than the other stood. But this was not to stand for ever, therefore the commandment of destroying the other, not moral, nor continuing for ever.  
Secondly, who knoweth not that the Tabernacle and Temple were figures of the new Testaments church? And for that cause we are commanded, 
2. Pet. 2. Rom. 12.1. 1. Cor. 3.16. & 6.19.  as living stones to become a spiritual house, to offer up ourselves for a quick and living sacrifice: and plainly told, that we be the Temple of the holy ghost. Now, will they and every one grant the Tabernacle and Temple to be figures of the new church? Then by proportion it must follow, that the former material Idol houses, they (as was Babylon, Sodom, Egypt) were figures of the many false assemblies schismatical and heretical, that would be opposite unto the catholic body. All which spiritual synagogues (or assemblies of false worshippers) were by the spiritual Israel of god (and specially by their spiritual weapons) to be overthrown and dissipated: that happily so they may return to the unity of the Catholic Church. And to this purpose, where the twelve tribes were armed with carnal weapons, the twelve Apostles were armed with spiritual weapons, whereby they did not cast down material synagogues, but haughty imaginations of men, and every thing that was spiritually exalted against God.  
Thirdly, admit (which they would have) that all our Churches had been reared up by Antichrists limbs, and dedicated unto Idol-worship, should it follow, that these houses should be as deep in pollution as these that served the Gentiles? The uncircumcised Nations in Canaan had nothing in their worship, but their own inventions, altogether ignorant and unbelieving the Covenant of Grace. As for our predecessors subjecteth to Rome's government, the written word of God (for the substance thereof, specially at time of Church's building) it was preached amongst them: and no doubt a seed of God ever amongst them. Nor was there other place where God had put his Name, for our predecessors to repair unto, then within the limits of the Romish jurisdiction, in the midst of which part of the Temple of God, that blasphemous horn of Rome was after mounted. If the commandment in Deut. 12.2. were moral and perpetual touching destruction of Pagan's houses, it yet followeth not, that the Idolatrized houses of Christians, they were aswell to be torn up. There is a great difference: first between the worshippers, secondly between their worships: thirdly, between the end they referred their houses unto. Except with the Stoics we held (Omnia peccata paria) that all sins were alike and of equal weight in the balance; we otherwise cannot argumentate thus: The Pagans Idolatry (which is an Idolatry in the highest degree) it was to suffer this judgement: therefore Christians in any kind of Idolatry are to suffer the same. The Hebrew that stole another Hebrew, 
Deut. 24.7. compared with Exod. 22.1. & ch. 22.22.28. etc.  and afterwards sold him, or made merchandise of him, he was to die the death: but he that stole an ox or sheep, and sold it, was only to restore it with some advantage. So Adultery was death; fornication not: and yet both sin and abuse of the body. Where the adversary replieth, these Churches may be spared from the rasing down, and applied to civil usage, as for Barnes, Stables, etc. Herein they overthrow themselves: for the law of Deut. 12.2. admitted no such civil use, but without all exception they were to be battered down. And thus these fellows will take away our liberty, and give us liberty, not according to settled Scripture, but their own unsettled fancy.  
Fourthly, it seemeth not simply unlawful for Israelites to have 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 Israel's sacrificing, & samuel's benediction thereof also in the hie-places. 1. Samuel 9.12, 13, 14.) In the third chap. it is said that Solomon sacrificed and prayed in Gibeon the chief hie-place. The fact seemeth excusable, because to that day, no house was built unto the name of the Lord. The Tabernacle through age was far spent, and therefore the Ark of God his presence sometimes placed in Rooms that might have been bettered: and yet at this time seated in jerusalem. And as in such respect, the holy ghost seemeth to excuse the matter; so in the second place he plainly protests, that God in Gibeon appeared to Solomon, and highly accepted of his prayer for wisdom. Touching preaching in those places, the 13. chap. manifesteth how A man of God, (that is, a Prophet or Preacher of God) he cometh to Bethel: and there entering into the Idol temple dedicated by jeroboam unto a Calvish 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 jeroboams presence. By all which it seemeth unto me, that God, and the people of god, did put a great difference between the houses which Canaanites reared up for their Religion substantially and wholly evil, and these places which Idolatrous Israelites did rear up for their linsy-woolsie medley religion. Who (notwithstanding their Idolatry) were ever interessed with Circumcision, the seal of the Covenant, whereby they stood a separate people from the Heathen: and still amongst prophetical menaces, they had this evangelical speech from the mouth of God, Israel my people. Which (if the former law in Deut. 12.2. were moral) should teach us a great different use between Pagan's temples, and Idolatrized Churches: yea, though the Christians were so deep in Schism & Idolatry, as it should be unlawful for judah in such their estate, to join fully in spiritual communion with Israel.  
Fifthly, where they teach that we can have no spiritual use of the houses which Antichrist or Romanists have Idolatrized, they forget how the Temple was used for God his worship, sundry times after it had been horribly profaned. If they reply, we except not against such houses simply for having been profaned, but for having been dedicated from the very foundation to Idolatry: I demand of them, first how it doth appear in Deut. 12 that the Israëlites were tied to examine, whether all such places had been so dedicated from the very foundation? Secondly, I would know of them, how they know that all our Churches were founded by Rome's Apostasy to that Idolatrous worship? Here they must make a religion of it, to search after the ages of Churches: and whether they were builded since Antichrist was mounted. Here I will help the Novices. Dioclesian destroyed the Temples, 
Euseb. l. 8. cap. 2.  as Eusebius recordeth (very aged were these Churches) and then the Gentiles upbraided the Christians (saith 
Orig. ad Celsum l. 4. & Arnob. l. 2.  Origen) with their lack of Temples: as now they might well laugh us to scorn, if we would pull down our Churches for satisfaction of Brownists, who never are like to build a Church: destroyers (somuch as in them is) both of Churches material and spiritual. The former loss by Dioclesian was recovered by the edict of Galerius Maximinus, after the hand of God had been sharp upon him: as 
Euseb. l. 8. c. 16. & 9 ch. 10. Niceph. l. 7. c. 3.  Eusebius and Nicephorus witness. After this, how bountiful Constantinus Magnus was this way, th'ecclesiastical histories sufficiently utter. Nor was this of Constantine effected so late as 340. years from our saviours incarnation. Now let our Church-ruinors teach us, First, when Antichrist had subdued our Western parts unto him, so that thenceforth all stood subjects to that Beast? Secondly, let them prove unto us that our Churches in such and such times of Antichrist, they were builded at his commandment, and by his members, unto his apostatical worship.  
Sixtly, admit that Antichrist, and whosoever had reared up and dedicated our Temples to idols, yet the creature recovered out of their hands, it ceaseth not to be the good creature of God. 
1. Tim. 4.4, 5  For the Apostle teacheth me, that every creature of God is good, and nothing aught to be refused, if it be received with thanksgiving: and reason hereof he thus rendereth, Because it is sanctified by the word and prayer. If no meat entering into me (though once unclean by the Law) can now pollute the believer; much less can garments and houses that are creatures external and outward. The Apostle indeed saith, that in not touching, tasting, handling such things as the Law once counted unclean, 
Coloss. 2  it hath a show of wisdom, but in truth no substance of wisdom. And for that cause he calleth it no better then Ethelo-threskeia, A will-worship: whereas (if we be risen with Christ) than we will use our Christian liberty in the free use of God his creatures; & not bring ourselves back into a judaical bondage. 
john 4.20 21. etc.  Hereof the woman of Samaria could not be ignorant, who by our Saviour himself was taught, that not in jacob's mountain, nor yet in Benjamins' hills, was God's worship or sacrifice to be longer seated: but the hour was coming, and even then was (begun) for abolishing that form of sacrifice, as also the Place. And hitherto Saint Paul had relation, when he writeth thus unto Timothy, 
1. Tim. 2.8  I will therefore that the men pray every where, lifting up 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 therefore abhor the creature, specially in ecclesiastical or spiritual usage. By this crooked rule, I may not preach nor pray in England, because it was dedicated to Saint George: nor in Wales, because David is there made patron: nor in Ireland, by reason of Saint Patrick: nor in Scotland, because of Saint Andrew: nor in France, because of S. Denys: nor in any country where Rome hath domineered, because all is dedicated to somewhat. Nay, I must in no one day of the year preach or pray: because they have to every day given a Saint. Thus, if a man desire to run himself into a labyrinth and endless Maze, let him but leap into the Brownists and Anabaptists faction. This shall suffice for manifestation of the former Doctrine: namely, That Christians are not to retain the whole, or any part of Moses Ceremonial kingdom, in the nature of Ceremony.   

THE Second Sermon.  
THe second general doctrine [That the new Testaments kingdom once established, it can never be totally removed] that remaineth in the next place to be further cleared. And that by the grace of God shall be done; first, by observing the difference betwixt us and the Romanists (we both hold the Church ever visible: but they in one form, we in another:) secondly, by examining the Arrians, Anabaptists, and Brownists allegations: whereby they would have the Church for very many years, to have no Face, or visibility at all.  
Touching the discrepance twixt Romanists and us, it lieth herein: they hold, that the new Testaments church once generally planted, the face thereof continueth evermore gloriously visible. And to this end they allege divers places (specially out of the prophets) which do infer a large and glorious face of Christ and his kingdom here. We of the other side, do teach, that this new church (howsoever in her first plantation by the Apostles, it was both passing large and glorious) yet in succeeding times, it waned with the Moon, she lost much of her glory, and of her outstretched visibility. And to this purpose we allege, first, the state of Israel's church as a type and figure thereof: secondly, very many scriptures (old & new) which can admit no other collection: lastly, we urge experience itself.  
First, 
I. Type.  touching the Type or Figure, we see the church of Israel going out with banners in the wilderness, and finally seated in glorious Canaan by joshuah. After his death all ran out of order, the uncircumcised had them long in subjection, there was no king in Israel, and every man did what was good in his own eyes. Then in Saul, David, & Solomon's times, we see the church by sundry steps mounted & enlarged: but in Rehoboams days we see ten tribes schism from the two (that is, from judah and Benjamin) and that which was worse, did rear up and worship; first, calves in Dan and Bethel: secondly, Baalim with his abominations. Nor was the body of these ten tribes at any time recovered, but finally, in Hosheah's reign, carried away by the Assyrian army: Colonies of strangers being in their room transported unto their Metropolitan City Samaria and them parts.  
In the mean time, the little kingdom of judah (containing also Benjamin) it did not ever retain the face of her orderly government: for sundry of the Kings brought Idolatry in: but by others again in some good sort purged. Yet finally (such was the height of their sin) GOD left them to the boiling pot of the North (even to Nebuchadnetzar) who spoiled their City and Temple, and departed the chief of the Royal seed unto Babel. Then for seventy years did orderly sacrifice cease, their judicial policy (given by God at mount Sinai, so well as the ecclesiastical) it was subjecteth to the pleasure of strangers, then where was their beauteous Constitution? And at the end of scutcheon years, Babel's Monarch was subjecteth to the Medes and Persians, who licensed judah to return for building their City and Temple: which after some nine and forty years were re-edified, but where was the sacramental Ark of God his presence? Where was Moses original copy? Where was urim and Thummim for decision of extraordinary scruples? What was become of Aaron's rod and the sacramental Manna? And that which was not least, what became of their judicial policy, from that time unto Christ jesus? Somewhat I know there was, but far from the first pattern. Curtailed they were of their Mosaical constitutions: First by Babel's monarch: secondly, by that of Medes and Persians: thirdly, by the Greeks' Alexander: four, by the two legged government of Egypt and Syria, springing out of the third Monarch: and lastly, by that last Monarch Rome (swallowing up the former together with Messiahs' appearance) who had so manacled judah, that they could not condemn jesus, but by the policy 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 only it is so, when we find after her fullness of grace, a declining thereof: running into schisms and desperate apostasies: whereby God is provoked to lessen her light, to diminish her glory, to overturn her constitution, to abbreviate her policy.  

Scripture. II.  Secondly, the scriptures which infer such lamentable ruin of the church, they be many: whereof a few, & to this purpose pregnant. That 89. psalm is a typical prophecy of Christ & his kingdom, who grants not? wherein we first see a glorious large kingdom given to Christ for his possession, but anon, behold (as grieved at his Messiah or uncted, who hath sin considered as upon him, but in his members) he casteth his crown on the ground, he breaks down his walls, ruinates his fortresses, and leaves him to be spoiled & rebuked of the multitude. Whereof the learned monk Folengius thus writeth: These things may be applied to the Christians times, and perchance to our present times. Presently whereupon he plainly saith, that Religion is conculcate and trod underfoot. And Aben-ezra citeth a certain Spanish jew so amazed at this psalm (for the jews dream, 
Io. Baptista Fol. in psa. 89 40. Ad christianorum tempora (forsanque praesentia) aptari possunt.  that Messiahs' kingdom should be according to the world's glory, & so perpetual) as he refused to read it: even as the Romanists at this day can not abide to hear, or read any thing that crosses their judaical opinion touching the outward face of Messiahs' kingdom.  
Nor marvel I thereat, seeing here in the person of Aetham (brought in by the holy Ghost, expostulating the cause of such downfall) we are taught how hardly our nature brooketh the cast-down estate of Messiahs' outward glory. Another Scripture we have in the four and twentieth of Matthew, whereas our Saviour evidently foretelleth the notable intricate estate of the faithful in after times: namely, that many false Christ's, false apostles, false prophets, should arise in the church, to the seduction of many; charity growing cold, and iniquity having the upper hand. Yea, herewithal, that seduction and delusion (as in the second Epistle of Paul to the Thessalonians and the second chapter) should be so strong, that if it were possible, the very elect of God should be seduced.  
This generality of false prophecy, of horrible iniquity, and mighty delusion, it can not stand with a notable and glorious visibility of the Church: nor yet can be considered where the constitution and policy is (as at first) sound and unshaken. 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, etc. and that of Saint Peter 1. epistle 2.1, etc.) that all shall lie in horrible confusion and disorder, do the holy men of GOD what they can. Which also is denoted by the 
* This I have manifested largely in my Antidoton. Hieron. in Zeph. 1.12 Recte aeutem jerushalem. etc.  parable of tars, Math 13.24, etc. Touching which first and latter estate of the Church, hearken what Jerome writeth on Zephaniah, 1. Chronic. verse 12. I will search jerushalem with candles] Rightly jerushalem, that is, the church which first was called jebus, that is, trodden under foot. Because it was conculcate of the Gentiles, and was a laughing stock to the Devils, it was called jebus. And after the peace of the Lord began to dwell in it, and his place made in peace, it was called jerushalem. But because in the last-times (as I have oft said) Charity shall freeze, and Iniquity shall be multiplied, (yea the light of the Sun shall withdraw from jerushalem, and the vastation shall be so great, that the very elect of God shall hardly be saved) the Lord therefore then with the Lantern of his word and Reason will search all the vices in jerushalem, and bring them into sight. Another plain scripture we have in Revel. 6. where after our Solomon hath rid forth upon the clear word of Truth, 
Ps. 45.4.  and Meekness, and justice, and by the bow of his right hand hath subdued a people unto him: We presently after see bloody persecution, scarcity, death, slaughter, together with a fearful darkening of the Sun, blood staining the Moon, accompanied with a general Apostasy of the Church-starres from the kingdom of heaven unto earthly conversation, effecting therewith a general dissolution of all good order. All which things can be but mystically understood according to the nature of prophecy, and so a plain declaration of the Church turned upside down, with a loss of her large visibility and glory. Other Scriptures may of Romanistes be held more litigious, these shall here suffice.  
Besides the type and plain evidence of Scripture, 
III Experience.  I will add the argument of experience signed by Antiquity. For the first 300. years and better after Christ's incarnation, we are not ignorant of a reasonable glorious estate of the Church, for the which some have (not altogether unfitly) urged that of the Apocryphal Esdras, 
2. Esd. 7.28.29.  (a thing that he might guess at by comparison of Scripture) where in the person of the Lord he saith: My son jesus shall appear (with these that be with him) and they that remain shall rejoice with him 400. years. After these years shall my son Christ die, and all men that have life: as if he should say, Christ shall live in his Church 400. years, then shall he die, and the Church be darkened. And indeed, for so long we find the writers giving in a more excellent testimony, then for the 200. years after. But after 600. years (or there about) I trow that by one little horn starting up at Rome, and an other in the East (universal Pope and Machomet, both affirming they have the keys of Paradise, and speaking well of jesus in general terms) a foul beast was mounted, that opened a bottomless pit of human inventions that darkened all. 
Sozomen. eccl. hist. l. 6. c. 5.  Anthony the Eremite (about the beginning of Constantine's reign, he is said to see in a dream certain Mules [Altar insultantes calcibus etc.] leaping upon the Altar with their feet, and overturning the sacred table: whereupon he should say, that by mixed and adulterate doctrine, and by rebellion of Schismatics the Church should be harmed. And indeed (not long after) Arriani potiti sunt Ecclesiarum gubernaculis, the abominable Arrians got the Church's reins in their hands. Yea (saith venerable Beda 
Bedae eccl. hist. de gent● Angl. l. 1. c. 9 ) Peace was in the Church until the times of Arrius his frenzy, which (corrupto orb toto) the whole world being therewith corrupted, did also with the venom of his error, infect this Island of Britain so far removed out of the world. And this (as again he after urgeth) notwithstanding it was condemned in the Synod of Nice. If Arrianisme so quickly got such an universal head, what did also Pelagius, Macedonius, Nestorius, Martian, and all other heretics their doctrine? All of them marching in battle array against the Church; all of them termed by Chrysostoms' Rival on Mat. 24. 
Incertus another on Mat. 84.  the army abominable in the midst of the Temple, preparing a seat for Antichrist. Each of these won disciples, did draw apart, and tear the unseamed coat of jesus in a thousand pieces. Not long after we find a man of sin mounted in the midst of God's temple, advancing himself as a god, exalting himself above the things of God, treading christian kings under foot, and subduing all to his lusts, as the apostle S. Paul, and S. john evidently y. 
Clem. Alexander. in stro. lib. 1. fol. 2.  If Clemens could say of the churches next succeeding the Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Few children like the Fathers (for few conveyed the doctrine uncorrupted) what may we say of the doctrine and church's estate in times long after? even that which Jerome long since said: 
— Inter Nitentia culta,  
Lappaeque et tribuli et steriles dominantur Auenae 
Jerome against the Luciserians.   
Burrs, thistles, and wilde-oates,  
Domineer in midst of the wheat field   
To spare the repetition of odious particulars, Experience hath taught us, how the wheat field (after some sleepiness of Ministers) it became so pestered with visible and incurable tars, that hardly any wheat could be seen. The Lord his vineyard became so clogged with thorns and briers, that hardly any Vine could be discerned. The Barn floor was so full of chaff, that the Grain was almost invisible. The holy man job was scabs from the crown of the head unto the soul of the foot, he sat upon ashes scraping himself with a potsherd, 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, subjecteth unto Babel's external government: but with Daniel, and the three young gentlemen of judah, it preserved a good conscience. The years of captivity expired, it comes forth of Babel in a great measure, but without expectation of the former Apostolical glory. Youngmen will think the last Temple superexcellent, but Aged spirited-ones will weep, at the inferiority thereof, in comparison of the first. divers yet with Daniel bide behind in Babel, which sometimes come to their grave in peace: sometimes do buckle with Lions, and departed to heaven in a fiery chariot with Elijah. So far are we (whatsoever the Romanistes bark) from condemning all our predecessors, or yet adjudging to Hell, all such as live and die amongst them. For as there be in our Church, who are not verily of it; so we believe there be many in their idolatrous Israel, who notwithstanding are not verily of it. Thus briefly I have cleared, that notwithstanding the Church hath been ever visible, yet she hath sometimes (as also her Figure) been spoiled of her glory, darkened in her members, captived of her adversary, destitute of her constitution. Now remaineth it I examine the reasons of such adversaries as deny the Church always to have been visible.  
The Arrians, Anabaptists, and Brownists, gone out of the Catholic communion, they oppose to the Church her ever visibility thus: First the typical Church was not ever visible. Secondly, direct scriptures testify that the new-Church should not be ever visible.  
For probation of the first, they say that the Church was not visible in Elias his time: and to that purpose they allege the Prophet's complaint against Israel, Rom. 9.2, 1. Kings 19 Whereto I answer: First, it is an ill shaped form of reasoning to say, Elias saw no Church, therefore no church was any where visible: Elias saw no church in Israel, therefore there was no church visible there, nor yet in judah. It is a sophistication of this nature, Thomas seethe not, therefore Peter seethe not: There is no light here, therefore no where. Secondly, I answer: Elias did not so reason: for his complaint was not against judah (wherein he knew that the Church then flourished under good jehosophat) but against Israel the ten schismatical tribes, where then he feared that bloody Ahab and jesabel had slaughtered all, from whose fury he then fled. But the Prophet's assertion is corrected of the Lord saying, that he had reserved 7000 souls which bowed no knee (that is, did not outward substantial homage) to Baal. And indeed, if we consider (besides these Prophets which Obadiah hide in caves) the sundry schools of Prophets at Elias his time of being rapt up, we may easily believe that God had a notable people in that schismatical Israel: seeing he sendeth not forth many prophets, but when he is minded to gather in some large Harvest. Thirdly, we can by plain demonstration, point forth the Church's visibility, from the very first Adam, unto Christ the second Adam. In the houses of 

1 Adam  
2 Sheth  
3 Enosh  
4 Kainan  
5 Mahalaleel  
6 Iered  
7 Henoch, 
These 10. see in Gen. 1.3. etc.   
8 Methushelah  
9 Lamech  
10 Noach,   The Church was visible in them till the flood. After the flood, the Church stretched itself through the houses of Noach, 

1 Shem  
2 Arphaxad  

These ten see in Gen. 11.10. etc.  3 Selah  
4 Heber  
5 Peleg  
6 Reu  
7 Serug  
8 Nachor  
9 Thara  
10 Abram    
From Abram to the captivity of Babel, and from thence unto jesus, Saint Matthew draweth a direct line in three times fourteen Generations, that is, two and forty, according to the number of Israel's stations or pitching places mentioned in the book of Numbers chapped. 33. As for Saint Luke, he in his third chapped doth point out the first fruits of God, from the first Adam unto the second. Saint Matthew from David doth, unto the captivity, pass through the house of Solomon his eldest son, finishing this man's seed in jehoiachin: from the front of whose name jehovah removeth 
Compare 2. King. 24.6. with jer. 22.24.28. etc. according to Greek for me Ieconias in Math. 1.11.  jah, (as a signet from his finger, terming him Coniah) pulling herewith Nathan (the other son of David) his family into the line by adoption: beginning with Salathiel, and so to Zerubbabel: and then down by his eldest son Abiud, unto Christ. S. Luke beginning with joseph (the supposed father of jesus) he steppeth upward to Zerubbabel, by the line of his second son Rhesa: and so from him directly upward to David: not by Solomon's house, which ended with the captivity, but by nathan's line, the line of adoption. This pains have the two Evangelists taken, for manifesting the church her visibility, from the beginning of the world, unto Messiahs' coming. The Typical church so overturneth our adversaries doctrine: for that was always visible.  
Secondly, they allege certain scriptures against the new church's visibility: the seeming strongest whereof be these: first, Revelat. 12. where, by the woman, they truly understand the church (whereof the virgin Mary was an arch-member) and from her lodging in the wilderness for a time, two times, and half a time, they understand some long time, wherein the church should be hid from the sight of all, be invisible. I answer, scripture must be expounded from scripture, not by unreasonable fancies: for, where have they any one scripture, which By being in the wilderness doth understand invisibility? Rather let them understand, that the holy-ghost puts us hereby in mind of the ancient church of Israel, fed in the wilderness, and (as Moses saith Exod. 19.4. Deut. 32.11.) carried as upon the wings of an Eagle: a figure of the world's state, through which the Church here is to pass, in her pilgrimage spiritual.  
Now, who will say, that Israel was invisible in the wilderness? Or that they could be considered, but only according to secret Election? The flat contrary followeth. Such ill hap have these men in their allegation of scripture. Another scripture is that before alleged in Reu. 6. whence they would conclude an apostasy of the whole church. I answer again, scripture must expound scripture. Compare this with Isaiahs' prophecy chapt. 24. last verse: as also with 34. chap and 4. verse, & with other like places, and it only implieth, a dark desolation of all church beauty, and orderly constitution: whereby God testifieth his anger against rich and poor, one & an other. The Moon therefore is seen coloured like blood, whereby each meaneth a general persecution and bloodshed in the church: which cannot be, if the church were invisible. And to this purpose, mark how in the twelfth chapter, when the red dragon assailed the Church with all his might, he yet drew down but a third part of the stars, some were reserved to shine in the Church: God ever in that revelation showing mercy to a remnant, when otherwise the viols of his wrath were powered out upon the malignant multitude. This their wind shaketh therefore no haver. Another scripture is, Reu. 13. where (say they) all do take the beasts mark. 'tis untrue, for the holy-ghost thus saith: All that dwell upon the earth shall worship him (mark the exception) whose names are not written in the Book of the life of the Lamb, etc. And because such there shall be, he afterwards concludeth, Here is the patience of the Saints. So that Saints there shall be, who with patience shall conquer. And that is more plainly declared in the 11. chapter, where all the tyrannous reign of the beast (choose whether that beast be the body of cruel Emperors, or the son of perdition) GOD also hath his Prophets, by whose ministery, the oil of God, his saving grace is conveyed unto his people.  
Thus these men talk (no men so much) of the book of Revelation, before any one of the Seals be unclasped unto them. They should now at last learn to meddle less with this book, seeing the holy ghost leaveth so fearful a curse upon these that add their own idle fancies thereto, Reu. 22.19. another scripture they allege, namely, 2. Thess. 2. whence they affirm the Churches whole departure from the Faith. I answer: First the ancient writers did ordinarily understand 
jerom ad Algasiam. Tertull. de resurrect. ca 24. August. de civitat. l. 20.  it of a general Revolt from Rome's Empire, which then had ruledome over the Nations of the earth. And that indeed is very plainly foretold by S. john in Revel. 17.16. Later writers (in respect of some after circumstances) do take it to be an Apostasy general from Faith: but none that stink not of heresy, do from thence conclude a flat Nullity of the Church. A general desolation there should be (as before in the Revel.) but not a falling away in every particular member. For this is an absurd form of argumentation: Many (or, the most) shall fall away: therefore every one shall fall away. The man of sin with his army abominable should enter into this new City and Temple of God (yea, rather rise up in the midst thereof) sowing his perfidious doctrine, and planting his Idolatrous bottomless pit-inuentions, but yet never essentially subdue those souls unto him, whose names were written in the Lamb's book. Spot them he might with many superstitions, but never subvert them in the Substance of their Faith and Obedience: as 
In my Antid. as also in my Visible Christian.  else where I have in writing plainly evinced. If during Antichrists reign there should be no visible people of God, than Antichrist should be no more Antichrist, seeing Christ had none in opposition against him. Antichrist must ever have some to war against: and there must ever be some to wage battle against Antichrist. Otherwise fire would drop from Heaven, and the world thereupon be presently consumed: seeing there were none in the earth who had the word of Covenant in their mouths. Such Novices are ignorant of the promise sealed by the Father unto Messiah the Church's Redeemer. 
Isa. 59.21.  My spirit (saith he) that is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of thy seedes-seed, saith jehovah, from henceforth even for EVER. And to this purpose (when the sacred 
Reu. 7.1. etc.  winds of God breathed by the four Evangelists were to be held back in an unknown tongue) the Lord taketh order for many jews, and more Gentiles: that they should notwithstanding carry (not only in their heart, but also in their foreheads) the visible mark of true Christianity. 
Bulling part. 2. in annot. tabulae 5.  Bullinger in his Epitome of times (having spoken of the most accursed times wherein pharisees, Saducees, Esseni, crept into the jewish Church) he addeth: Interim non dubium est etc. Mean time it is not to be doubted, that true doctrine continued uncorrupted amongst the little remnant of God's people. For Simon justus (called also Hillels son or disciple) and Zecharie john Baptists father, as also the Elders of our Saviour (so well as others whose names are unknown) they conserved (doubtless) the Substance of religion: not bowing their knees to the traditionary and sectary Baal. 
The last times of judah's church is a type of our times.  For in all times the Lord reserved to himself a Church: yea, in the midst of heresies, schisms & corruptions. And them times were a type of these our last times, wherein at this day we live. In which pad of Bullinger, calvin, Peter Martyr, & all of any note in these latter times do uniformly walk. This point I will (to the shame of heretical Christians) shut up with sybilla's prophecy.  
Sed postquam Roma 
Sybil. l. 2.   
Aegyptum reget, imperioque  
Froenabit, summi  
tum summa potentia Regni  
Regis inextincti  
mortalibus exorietur.  
Rex etenim sanctus  
veniet, quitotius Orbis  
Omnia seclorum  
per tempora sceptra tenebit.  
Wherein she plainly affirmeth, that after Rome shall rule over Egypt (and that it did presently after Herod's creation of King for judaea) a most high King (namely Messiah) should set up a kingdom over the whole world, whose kingdom shall have no end. In the second place, so this second doctrine is cleared, namely, That the New-testaments Kingdom once established, it never after can be totally removed.  
Now it remaineth we consider more particularly this same City: and that is done by searching out; first, what is the cities foundation: then in the next place, who be the Citizens.  
The foundation of this City (that is, of this Church) it is, first, Personal; secondly, Real. Personal, as the Church is said to be built upon some person or persons: Real, as it is said to be built upon some Thing or matter. The foundation personal is twofold: first, as it is built upon Christ: secondly, upon the Apostles and Prophets. That jesus Christ is the foundation, hearken to Paul (1. Cor. 3.11.) Other foundation can no man lay (than that which is laid (which is jesus Christ. That the Apostles and Prophets are also termed Foundation, hearken to the same Apostle (Ephesians chapter 2. verse 20.) And ye are built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief 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 
Tho. Aquin. super 1. Cori. 3.  remembreth both these, thus: unum habet per se soliditatem etc. The first of them hath the solidity of itself (like as some Rock whereon some edifice is builded, and unto this foundation Christ jesus is resembled) for he is the Rock spoken of in Math. 7.24.25. Th'other foundation, it hath the solidity (not of itself, but) of the other  subject (like as stones which first are placed upon a  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 only the Faith or Gospel of Christ jesus, whereon the Church or faithful are said (often of divers) to build. And this Gospel is sometimes called Simply, the gospel of God and Christ jesus (as in Rom. 1.1, 9, 16, and 15, 16, 19, 29, etc.) Sometimes Respectively the Apostles gospel, as in Rom. 2.16, and 16.25. The Gospel of God and Christ jesus it is, as they are the Authors thereof: but the Apostles gospel, as they are the Preachers thereof. Both these senses of foundation remembered, let us 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 art Peter, and upon this Rock I will build my church, they with tooth and nail labour to enforce, that Saint Peter is the Church's foundation, that upon him (as on a Rock) it is builded: as if these words, on this rock were spoken of Peter's person, and (which more is) of all Romish Pops succeeding in that Sea. Let us examine the Text. Our Saviour demanding of the Apostles, whom they did say him to be? Peter (in the name of all the rest) answereth: Thou art the Christ, the son of the living God. Then jesus said unto him, Blessed art thou Simon the son of jonas, for flesh and blood hath not revealed it to thee, but my Father which is in heaven. And I say unto thee, Thou art Peter, and upon this Rock I will build my Church. Upon which Rock? upon Peter? Then he would have said, Thou art Peter, and upon thee: not upon this rock) I will build. The change of speech, from The to This, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou Peter, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon This very Rock, it argueth, that jesus would have Peter to look from himself to some other person or thing. If to some other person, then only to himself, whom Peter had confessed to be the very Messiah. Which Christ is only said to be the Rock, 1. Corin 10.4. The word Foundation is communicated also with the Apostles and Prophets, but the term Rock is never given unto any mere creature: For he that is God, can only be the rock of our salvation. And to keep people from applying the term Rock unto Peter, the Holy-ghost presently after recordateth, how (because of his evil counsel soon after) our Saviour saith unto him 
Matth. 16.23  Get thee behind me Satan, thou art an offence unto me, etc. And not long after he three times forsweareth his Master. Yea, after he had received (in the day of Pentecost) a fullness of the Holy-ghost, he halteth in his ministery, and draweth Barnabas into the same dissimulation (Galathians chap 2. verse 11. etc.) 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 malicious Romanists have lately urged, but indeed an ancient error) first observe how they oppose to Paul, who saith it was Peter (whom in the Syriac term he before calleth 
* Elias in Thisbi affirmeth, that Simon (jesus of Nazareth his disciple) he was called Cepha, which signifieth Strength.  Cephas) but also unto the ancient Fathers, as Tertullian, (in praescriptionibus adversus haeret.) Ambrose (in ep. Gala cap. 2.) chrysostom on the Galat. chap. 2.) Augustine contra mendac. ad Consentium cap. 12.) Jerome on Galat. 2. Cyrill (contra julian. li. 9 in fine.) 
* Collecting it out of Austin's epistle to Jerome, as also out of other his writings. So doth Aquinas on the same place.  Baeda on Galath. 2. etc. Yea herein they oppose unto Gregorius Magnus their Pope, confuting the same fond fancy in his eighteenth homily upon Ezekiel, post B. Thus the Romanists propound unto us weak foundation, Peter for Christ, the creature for the Creator.  
To shut up this point briefly, hearken to Augustine's testimony: 
* August. in joh. ttact. 124.  The Church is founded upon the Rock whereon Peter took his name. 
* Non enim a Petro Petra, sed Petrus a Petra, etc.  For the Rock was not derived of Peter, but Peter of the Rock: even as Christ is not so termed, of Christian, but Christian of Christ. Upon this Rock therefore (saith he) whom thou hast confessed, I will build my Church: for the Rock was CHRIST, upon which foundation also Peter himself is builded. Whereunto join that of Isidore: 
* Isid. hisp. lib. 7. etymologiarum c. 9  Peter took his name of the Rock, that is, of Christ: upon whom the church is founded: For Christ was the Rock, upon which foundation, Peter himself was also builded. If they will that Peter should be, in some sense, a foundation, than they must admit all the residue of the Apostles in the same respect to be foundations. And that is it which Saint john in his Apocal. 22.14. speaketh of, when he seethe this jerushalem to have twelve foundations, and in them, the names of the twelve Apostles.  

Objection.  
But Peter only had the keys given to him.   

Answer.  
First, that is nothing to this: Secondly, it is false: for the keys (namely, the power of binding and losing) is afterwards given to many others, even to the whole Church, so well as unto him, john 20.22, 23. And this Origen precisely (from the same place of john) doth prove in his Homily on Matthew 16. not to speak of other Ancients, (as Cyprian de simplicit. praelat. Aug. super joh. 124. Tertull. scorp. adverse. 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 given of binding and losing spiritually.  
If we consider Faith, that is, the Gospel to be the foundation of the Church, then that is it which divers have well understood: seeing Faith is the hand which coupleth Christ and his church together. Hence it is that Chrys. 
Chrys. serm. de Pentecoste, Super hanc petram, non dixit super Petrum etc.  thus writeth: Upon this Rock, not upon Peter: for not upon man, but upon the Faith Christ builds his church. And what was that Faith? (namely) Thou art Christ the son of the living God. Nyssenu (in testim. delect. ex vet. testa.) utters the same. So do Theophil (in Mat. 16.) Smarag. on the same place: and Vict. Antiochenus saith, that from this faith & sound doctrine, Peter received his name, on Mar. 3. not to mention any others. Thus, respect we scripture, or hear we the Ancients their testimony, the Romanists still are found losers.  
For the Brownists, what foundation do they by their necessary consecution propound to us? This forsooth, The outward Constitution of the Church, that is, The form of plantation and church-government, and this is their Puppis and Prora, the load-star of their Course. Insomuch as they deny to have communion in prayer, in preaching, in sacrament with any such Church whatsoever, which hath not been so planted, & is not so governed, as they conceive of the Primitive churches their plantation and government. And as they deny spiritual communion with England & Scotland as failing in both: so let it be such of the Dutch & French churches as have planted their chur. rightly in their own judgement: yet because of some few things in government ecclesiastical, which they dislike, they, not only deny communion with them (yea for very hearing the word) but also excommunicate such of their people 
* So Master Pe. Al. Master M. Sl. etc. came to be excommunicate.  as shall but join with them in prayer or in preaching. Whereby it cometh to pass, that this people (maintaining that that their father Browne dare not) they conceive of themselves, for the only true visible church of God which can be thoroughly communicated with.  
Briefly to return answer: first, they take it for granted, that the faith of Christ was amongst us first planted, by force of the sword (not by preaching of the word) whereby came to pass, that all wicked were received, etc. Let it be so. Augustine 
August. in ep. 48.  indeed was once of opinion, that no compulsion herein was to be used, but (by his fellow ministers) being put in mind, how his own city was wholly Donatists, till fear of imperial laws brought them from that schism, to catholic unity, the good man changeth his mind, alleging such Scripture, Proverb. 9 9 and 29.19. etc. And I would gladly know of these men, to what end a Christian hath the sword put into his hand, if not (with Nehemiah, josiah, Hezekiah, josaphat, Asa, etc.) to drive the subjects unto outward conformity of holiness & righteousness? Take away this use of the sword, and then so well with Anabaptistes remove Magistrate and his sword out of the church.   

Objection.  
But it was prophesied, that the Church should be a voluntary people, Psal. 110.3. and Christ gathered and planted his Church by the word only.   

Answer.  
The Anabaptists do apply these things aswell to their purpose, adding further, The Primitive churches had no Kings in them etc. therefore Kings (as Kings) not of a true established Church. And thus Brownism leadeth to Anabaptism. But least the cry of these Lapwings draw me from my purpose, I leave the Brownist to answer the Anabaptist; and this shall be my answer to the scripture and our saviours practice. It is true, people were and did voluntarily give up their names to Christ upon the Gospel's preaching. Christ herein would not use the sword: not because it had been unlawful (for he in himself used a whip in the Temple, and forcibly overthrew their changing tables) but because (for the first plantation of the Gospel) he saw it not to be expedient. The weakest and foolishest means (in man's judgement, 1. Cor. 1, 27, 28, 29,) he now did use, that so no flesh should rejoice in his presence. As he used only his word, so he chose unlearned men for the publication thereof. And because none should say, that it was no marvel, though simple subjects became Christians, seeing some of their Kings were first Christians, the Apostle therefore before said, Not many Mighty▪ not many Noble are called. To conclude now, That the Sword hath not his use in church's plantation etc. they may aswell conclude, That Noble men, wise and learned men, they have nothing to do in Church plantation. Indeed, when there cometh a New-Christ, and new Apostles, we will either grant they conclude well: or else we will 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 wheresoever, it must be by the Gospel preached. The sword may make a noise together with the Words voice, but none can by the sword alone take any knowledge of the Gospel. Besides, it appeareth by ancient record, that the Gospel came into this land in the Apostles times, according to that in Rom. 10.18. Tertullian 
Tertull. adverse. jud. ca 7.  saith, Britannorum inaccessa Romanis loca, Christo vero subdita etc. That the Britan's (even in such places as Romans' had not access unto) they were subdued to Christ. That S. Paul (after his first captivity at Rome) should come into these parts, Theodoret writeth, 
Theod. l. 9 de cur. Graec. affect. Niceph. l. 2. ca 4.  Nicephorus affirmeth that Simon Zelotes came into Britain. And john Bale (from ancient Gildas our writer, and from others) affirmeth, that joseph of Arimathia was sent into Britain by Philip the Apostle, after the dispersion from the Galls, & this to be about the year of our Lord 63. Yea, that james with some others did repair to, and preach in Ireland, Vincentius 
Vinc. 8. c. 7.  writeth. But more of this I have written in my Antidoton. Who came first hither with the Gospel, it skilleth not: sure we are it came here, for we find it here, and the Brownists against his own soul must confess it: except they will tell us that themselves have received the Gospel upon Sea, or in some foreign country. Objection: But this proveth no way an orderly plantation of the Church to have been here. Ans. Yes forsooth, except you will have a company of believers dwelling together in the Faith (as the Church first did lodge in a miles compass by Welles, now termed Glasconbury) to live without rule, without form of true government. If they lived at first like Libertines (which no sober spirit can think) than we must greatly lament that none of the Brownists were then with them for instructing them in discipline. Objection: Let it be what soever it was, yet we find not true discipline now. Ans. Some of you have also said, that neither we have the Gospel: but if some of you upon better advise do grant we have the Gospel for the substance, I think ye had best grant also discipline for the substance: that is, such external government as (for the substance at least) doth stand for the Gospel, for Christ. And that the Gospel shall so sound be preached, and government so faithfully executed of any Churches in these last times, as was at first, none of wit can believe, because our Saviour and the Apostles do foretell the contrary (Math. 24, 37, 38, 39, Luk. 17, 22, 23. Math. 
My Antidoton openeth that point at large.  13, 24, etc. 1. Tim. 4, 1, etc. 2. Tim. 3, 1, etc. Revel. 13, 11, etc. 2. Thess 2, 3, etc.) and yet no reason nor warrant of running out of the Catholic wheat-field or Church, under a pretext of Replantation: but rather to keep within, and as we can, and may, to labour for Reformation.  
But where they say, You want Christ's government, and in the room thereof you have Antichristes, and therefore we separate, I more particularly answer. First, (after Peter's confession in Math. 16) our Saviour doth not promise that outward Church-government shall prevail for ever against Hell-gates (and themselves grant it hath not) but only A true being of the Church, by reason of the Rock whereon it should be builded. Secondly, let them mark that Peter maketh no confession of Church discipline (for as yet he had not learned that) but of Christ jesus to be as verily the Son of God (unseen of flesh and blood) as he was man, well seen of flesh & blood. Who being the Christ or Messiah, did verily carry with it that there was no other by whom Salvation was wholly or in part to be effected. And the knowledge, belief, and apprehension of this (not exterior discipline) is the essential foundation of the Church: Which who so holdeth in the unity of the Catholic Church, they are to be held of this Catholic City, and not because of imperfections to be severed from: because jehovah is Shammah, There. Thirdly, let them consider, that as outward Church government is not the mark or badge ever of true Christians (for in the Brownists judgement, many of the Anabaptists have that: and we know that jesabel with her spiritual children, Balaams sectaries, the faction of beastly Nicolaitans etc. (Revel. 2. & 3.) they were in the Asian Churches, rightly established and possessed of right government, (but yet bearing the badge of Antichrist) so neither is human regiment a mark ever of false Christians. For if Christ his government external, it can not cause all under it to be (unto us) true visible Christians: much less can human regiment, or Antichrists outward government, cause all under it to be (of us) reputed Antichristes. Seeing Antichristes government can not have more vice in it, than there is virtue in Christ's. Fourthly, they know not what Antichrists mark is: for if every good thing be not the mark of a true Christian (for Arrius, Nestorius, yea, every Heretic holdeth some good things) so neither can every bad thing be the badge of Antichrist: for then every man should be Antichristian, seeing every man (at least sometimes) hath some bad thing visible in him. As Antichrist is opposed to Christ, so in nothing so much, as in the very foundation of Religion; ●●r which the Apostle S. Paul termeth him Antikeimenos, 
2. Thess. 2.4.  the Layer of an opposite foundation. And in very troth, as it is the very essential truth of the Gospel, which is the mark of a true Christian: so, it is the very fundamental falsehood of Antichrist, for the which he is entitled Antichrist, & his members Antichrists. The foundation false (not hay, stubble, etc. upon a true foundation, 1. Cor. 3.10. etc.) is the beasts mark differencing his people essentially from Christ's. Object. But the Apostle saying, Let every 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 manner and matter. And that may be seen; First, by comparing the 2. chap. & the 1. verse with that which followeth there, & in this chapter: for he compareth not only his plain manner of teaching with human Eloquence, but also, the plain matter of the Gospel with the world's wisdom, which elsewhere he termeth 
Coloss. 2.8.  Philosophy. Secondly, gold, silver, etc. hay, stubble, etc. they cannot in any propriety so much resemble manner, as matter: specially compared with Fire which is not appointed so much to try the manner, as the matter or thing itself. Thirdly, seeing Eloquence may stand with Christ the foundation: first, for that it is the gift of God: 2. is sanctified to his people, Exod. 4.10.11, Eccles. 12.9.10, Act. 18.24, 1. Cor. 1.5. Lastly, an hundred scholars may be called together for defining fully what is the Primitive form of Church-regiment, and 3. of them (though otherwise goodmen) not be found in one judgement for all things. How unwise therefore are these people, that about the form of discipline, do rend themselves from the Catholic City of god! Our Saviour foretold that there should be such schismatical spirits, who in these confused times would cry, Come into the desert, come into the secret places, Christ is here: but therewith he saith to his sheep, Go not thither, nor follow them, Luk. 17.23. Thus much briefly touching the foundation of this new City jehovah-shammah.    

This that followeth was not uttered, as being prevented by the time.  
THe foundation considered, it now remaineth I speak of the Citizens, & that so briefly as I can.  
The Citizens are as the City is considered. This City being the Church extended from the East to the West, it must be considered, either as existing of all Christians good and bad (and so Heretics, Schismatics, Pharisaical professors etc. are all Citizens, 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 very deed the lively members of Christ jesus. In the first consideration all are Citizens, by reason they have received the outward badge or cognizance of Christ, and so by Baptism have given up their names to Christ. Who before they appear evil, are of us to be deemed true Christians: but appearing evil, and not obeying the Church's voice for repentance, they are to be denied all familiar communion (specially in ecclesiastical ordinances) but not without some hope that God will in time, recover them: seeing the first excommunication is but for humbling the proud flesh, that so the spirit may, in the Lord his good day be saved, 1. Cor. 5.4.5. As for the second excommunication (termed Maranatha, 1. Cor. 16.22,) it is seldom inflicted on any by the Church, because such is their Apostasy 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. joh. 5.6, and easily the Church dare not so judge and leave any soul unto the Lord his coming to judgement, as the Syriake phrase (Maranatha) importeth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Máréa Dominus, Dan. 2.47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atha, Venit, ut in Ezra. 5.3.  And that the Church is considered in such sense (namely to consist of good and bad) it is to be heeded first in her types (as in Noah's Ark, and Israel's congregation, as also in such of the New testaments scriptures, Math. 3.12, and 13.24. etc. and there in vers. 47. etc. and 24.40, 41. 2. Tim. 2.20, with many of like nature. And so are ordinarily understood of our Ancients.  
That the church is also understood of such as be really sanctified and borne anew through the immortal seed of God his word, and the inward operation of his spirit, it may appear: first from the end of Election and vocation, which is, unto sanctification of the Spirit, whereupon they are called Saints, or Holy-ones, Rom. 1.7, and 16.2.15, 1. Cor. 1.2, & 6.1, & 16.1.15. & alibi saepe, compared with, Ephes. 1.4. john 15.3, & 17.17: Secondly, by such express testimony, Ephes. 5.25, 26, 27, Heb. 12.14, 1. Cor. 6.19, 1. Pet. 1.9. And of this sort of Citizens is that jerushalem from heaven, and that Tabernacle of God with men, which S. john seethe in Revel. 21.2.3. understood so 
Rabanus ca 8. de modo poenitentiae. Bale hereon. Beza in ser. 20. of Chr. passion. Tho. Aquin. on Galat. 4.26.  of Ancient and modern writers: though sometime of the triumphant Church also.  

Objection.  
Here is a city wherein no unclean thing enters, but the best of God his people here have unclean things in them: therefore here they cannot be the Citizens of this new jerushalem.   

Answer,  
The Antecedent is true, but the illation (or consequent) is false. For they are said to be Clean, not simply, but respectively: that is, in respect that they are already in the Laver of regeneration cleansed so in part, as in Christ their head it is considered Absolute and perfect. And that in S. john cittizeas there be imperfections, it may appear in 22. chap. verse 2. where he saith, that the leaves of this cities wood (the Tree of life, Christ jesus in his word and spirit) they were to heal the Nations with. Whereas the healing of us (in regard of our spiritual sores) it appertaineth in propriety to this life, besides that the Lord termeth things that are not, as if they were: because his Velle is Esse, his present Will, is present Work: but unto us revealed in time. This holy people (for if the first fruits be holy, so is the whole lump; and if the root be holy, so are the branches, Ro. 11.16) for their sakes the wicked tars are spared, Math. 13.29. yea the Sodomitical world (were it not for this righteous Lot) should soon be consumed with fire & brimstone. Wicked within, wicked without, they all far the better for this little cities sake: and yet they can entreat it no better, than Laban entreated jaakob, Sodom entreated Lot & his good angels, no better than Saul unto David.  
While judah's jerushalem stood with her Temple and ceremonies, than these Citizens (for one gentle swallow makes not a summer) were the seed of jaakob or Israel, penned up within the typical Canaan: but now this new cities people are stretched from Sea to Sea, from one end of the world to an other; consisting of all nations and kindreds, and people, and tongues, Revel. 7.9. Said I of all tongues? Yea: not only all sorts of people, but all sorts of tongues are to stand before the Throne of Christ, and praise him. Not only the Hebrew, the Greek, and Latin tongues (wherein our saviours Inscription was written) but all the tongues that were given unto the apostles in Acts 2. ch. whereby they were enabled to preach the doctrine of faith unto all sorts of people. Which were a sufficient confutation of the Romanists service in sole Latin (compared with 1. Corin. 14.16.) But because no instrument shall be lacking, for cutting off that evil, themselves now at last have turned the new testament into English, for every Lay man to look into: as also have made English Manuels of prayer, besides their turning of jesus his Psalter (blasphemously so called) into our language: So great is the Truth, and prevaileth.  
Secondly, these are that jerushalem which is here termed jehovah Shammah. The Lord is there: Where? in this City, in this people, for they are the Habitation and Temple of the mighty God of jaakob. God riseth up in them, and they grow up in God: and so (oh depth of wisdom & mercy) God and Man becometh One. The devil at first said to Eva, that in eating the forbidden fruit, they should become AS GOD'S. He meant As Devils, Black gods: and yet he spoke truer than he was aware. For as the creature cannot become the Creator, so we are not become really Gods, but we (through his free favour that called Light out of Darkness) are become really As Gods: not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim, but 
Gen. 3 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kelohim. Unto this City and people appertain the privileges of grace in this life, & the exhibition of glory in the other life. In a word, all the things of God, are for these people, called to be As gods: for in his presence is the fullness of joy, and at his right hand are pleasures for evermore, Psal. 16.11.  
Much contention (about our lords year 666) was between Rome and Constantinople for supremacy universal. Rome would be chief, because it had been the ancient seat of the Emperors. Constantinoples, Bishop would have it, because Constantine (the first christian Emperor) had of Byzantium made it Constantino-polis, and so invested it with his own name, making it also an emperor's seat. Mark, that neither of them could allege then any Donation from Constantine. If there had been then such a Donation as now they tell us of, how greatly would it have helped Rome's plea? But as never of these Ancients it is once mentioned, viz. Eusebius, Entropius, Ruffinus, Socrates, Theodoret, Euagrius, Paulus Diaconus, Beda, Orosius, Zonaras, Nicephorus: Nor of Jerome, Damasus, Athanasius, Basil, Ambrose, Optatus Milevitanus, Gregorius Nissenus, Gregorius Nazianzenus, Augustine, chrysostom: nor of the Roman Bishops in the councils, which then had been of much moment) so, 
* See Aventinus lib 2 de rebus Boiorum.  Pius secundus Pope (a man very expert in Antiquities) he laughed this toy to scorn, accounting it fabulam inanem, a vain fable. 
* Naucl. in generat. 11 suae cronograph.  Nauclerus father's it on Isidore, but in his ancient Books no such thing found. And no sooner start up this Fict-donation but the learned opposed. This did Marsilius Patavinus in his Defender of Peace. So doth Laurentius Valla in his Declamation. So did Antoninus Archiepiscopus Florentinus, 
1. Part. tit. 8. c. 2. §. 8.  in his history. So doth cardinal Cusanus in his Catholic Concordance l. 3. c. 2. sent unto Basils' Council. So doth Aeneas Silvius (afterwards Pope) in his dialog. So doth Raphael Volateran in the life of Constantine: Hierony. Paulus Cattalanus doctor of both laws, and chamberlain to Pope Alexander the sixth, in his book entitled, Practica cancellariae Apostolicae.  
Vltrich Hutten writing to Pope Leo the tenth, upon Valla his book, he saith plainly, that the Donation was forged per pseudopontifices Orientis, by the Eastern false-popes': not to speak of Luther and others. But to finish that point; what time Bizantiums' Bishop begun to labour for such universal headship, Gregorius Magnus bishop of Rome, he that in humiliation first took the title servus servorum, he is bold hereupon to 
* Li. 4 c. 34.  write thus: Ego fidenter dico, etc. I constantly affirm, whosoever calls himself universal priest (or desires so to be called) in that his puffed up estate, he forerunneth Antichrist: and in his 39 Epistle he termeth it Nomen blasphemiae) a title of blasphemy, which title soon after Gregory's time was by bloody Phocas given to the Pope of the seven hilled city. And thus, where on Rome before was written Roma aeterna, censured by 
Hieron. in epist. ad Algasiam.  Jerome for a name of blasphemy: now by their own Pope's censure, that cities Archpriest hath to himself assumed no better. Thus their clay & iron will not be joined together: no balm will cure this Babel.  
But will the faithful know what City is Eterne? That is this new jerusalem, the City of the Saints. Hellish power may oppress it, but never suppress it. Wilt thou know what City is supreme? That is this jerushalem from Heaven heavenly. Wilt thou know to what Bishop all supremacy universal is due? That is, to Christ jesus, who himself is jehovah, and hath obtained a name above all Names, and he is the head of the Church's body, [Coloss. 1.18.] he is the beginning and first borne of the dead, that in ALL THINGS he might have the pre-eminence. And this universal supremacy was figured darkly under the Hie-priest of Jerusalem's Temple, who had such dignity over 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 unawares bloodshed had taken sanctuary. All which being shadows of good things to come, the body whereof was Christ [Heb. 10.1, and 9.11.12, Coloss. 2.17.] now we are to consider all anew, as beseemeth that which is substantial, not ceremonial.  
Thus the City and the Citizens are the same: and jehovah is There one with the same, though not the same. In this City he dwells governing the Citizens, subduing all their senses, all their affections, the whole man to himself. And round about this City he causeth his Angels to pitch their tents of defence. Nay, which more is, 
Ps. 125.2. Zech. 2.5.  as the mountains were round about the typical jerushalem, so is jehovah himself (as a consuming fire) round about his people henceforth and for ever. To the Citizens a comfort, but to their adversaries a terror.  
For the Adversaries they must know, that they band not themselves only against Man, but against armies of Angels, yea, against the God of hosts himself: for jehovah is There. He that toucheth these Citizens, he toucheth the apple of his eye, he dasheth himself against a wall of consuming fire. 
Revel. ●0. ● 7, 8.9.  Against this City doth Gog (the cloaked adversary) and Magog (the Open enemy) together with their innumerable army convene in One: but after they have compassed the tents of the Saints and the beloved City round about, behold fire shall come down from heaven and devour them. It is no boarding with Saints. Against God his City in her majesties dominions, how have covered and un-covered enemies risen up (at home & abroad, by land and by Sea) but what was their end? The Egyptian Pharaoh of Spain, his Chariot-armadoes slunk into the Seas channels, the winds of God fought against them, and dashed their huge rigged fleet asunder. 
I allude to judg. 5.28. etc.  Rome (the mother of Spain's Sisera.) she looked out at a window and cried through the lattice, why is the Chariot so long a coming? why tarry the wheels of his chariots? Rome's wise Ladies answered her: yea, she answered herself with her own words, thus: have they not gotten and they divide the spoil, the Crown, Earldoms, and Church revenues of England? Every man hath a maid or two. Sisera hath a prey of divers colours, a pray of sundry colours made of needle work: of divers colours of needle work on both sides, for the chief of the spoil. But sorry fools, through God his goodness, a woman (a Virgin Queen) she triumphed over Sisera. For domestic adversaries, who have banded together 
I allude to 1. King. 1.  for anointing Adonijah, but poor souls they have consumed themselves as wax before the Sun. 
Deborah's prayer in judg. 5.31.  So let all thine enemies perish o Lord: but they that love him shall be as the Sun when he riseth in his fortitude.  
But here some will object: Either jehovah dwelleth not in and about his Church, or else he hath promised no such protection, for we see many of his people to fall by the sword etc. 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 performs it with advantage. He lets Abel's blood to be spilled, he suffers Stephen to be stoned etc. but what then? Hath he not protected them to the death? It is appointed that all men shall die (for death is gone over all) and then cometh judgement. Abel did but die, Stephen did but die, and all must die. But mark, those that die in the Lord are blessed, for they thenceforth rest from their labours, Revel. 14.13. This life is but a valley of tears, a prison, a purgatory: when his people remove hence, tears are taken away, no more prisoners, free from necessity of purgation, no more labours, for they rest in the Lord: yea, they enter into Abraham's bosom of bliss, as did Lazarus: they are with Christ jesus in the kingdom of glory, even the very hour of 
“ Consider that in john 19.31.32. and it cannot be easily judged but at the very upshot of the day he died, and that day he was to be with Christ. Luk. 23.43.  their death, as was promised to the penitent thief on the Cross: 
At the eleanenth hour he entered into the vinyeard, the Church: and in th'end of the twelfth hour (for the day hath but twelve hours) he received the penny. Matth. 20.9  and as saint Paul believed when he concluded, that it was best for him to die, that so he might go to the Lord: and no marvel, for precious (saith the Psalmist) in the eyes of the Lord, is the death of his Saints. If it be good for them to stay here, they shall with judah's three young gentlemen be unsinged in the furnace, unharmed with Daniel of the greedy Lions, for the Lord knoweth how to deliver His in the day of trouble. If it be not good in some respect for them here to stay, than he removes them from an inconstant estate to a constant, from sadness to gladness, from a temporary life, to an eternal: in a word, from hell, to heaven. They lose a rusty counter, and therewith obtain eternal treasure. Furthermore, protection is for good, not for evil, therefore no longer he protecteth them here, because longer it should not be good for them to be here.  
Again, their body only looseth such protection, not their soul; for the blessed Angels attend the poorest Lazarus for conveying the soul into eternal bliss.  
Besides, neither is the body (in truth, howsoever in show) unprotected in death and grave: for as not an hair shall fall, but by the heavenly Father's appointment, so neither is the body unguarded of his good Spirit, seeing that the flesh doth rest in hope.  
Lastly, although their bodies fall by sundry deaths (and all but death) yet ever are they victors: First, in that their souls (the chiefer part) they triumph, nor can of man be slain: Secondly, in that the whole body of this City, never can of man be put to death, but as the pruining of a vine, causeth it rather to increase in good, so is all cutting afflictions sanctified to the Churches increase: Sanguis Martyrum, semen Ecclesiae. And warriors never say they are conquered, (notwithstanding the loss of many men) when so the day is theirs in the end of the day. And ever in the end, the Church is found the conqueror: her enemies dying for ever, but her members razed up to glory, as not ever slain, but having been in a sleep or slumber.  
jehovah-shammah, the Lord is with his Church; and if the Lord be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with us, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who can be against us? Nor devil, nor man, much less inferior creature. Though 
Rom. 8.36.37. etc.  we be killed all the day long, accounted as sheep for the slaughter: nevertheless in all these things we are more than Conquerors, through him that loved us. For I am persuaded (sayeth S. Paul to the Romans) that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come: nor height, nor depth, nor any other creature shallbe able to separate us from the love of God, which is in Christ jesus our Lord.  
What shall we return unto the Lord, who of [
* So is the Hebrew.  lo gnammi] Not-my-people, hath made and pronounced us [gnammi] my people: that where before we were many Nations now he hath made us One people, one nation. 
Beda in 1. Cor. 12. ex Aug. ps. 85.  una gens, una patria, etc. We now are (sayeth a holy Father of this City) One Nation, One Country. Our country is heavenly, our country is jerushalem. Whosoever is not thereof a Citizen, he pertaineth not to this people. But whosoever is thereof a Citizen, 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 stretched through the four parts of the whole world. For all his exceeding favours irradiating this City, this Church, this People, it resteth, that we all walk more worthy our holy calling: more worthy such a Governor as is jehovah. Shall I with the Psalmist say unto all our souls, * Lift up your heads ye gates, and lift ye up ye everlasting doors, & the King of Glory shall come in? Yea I say so: and I moreover say, Take heed you fetch not in the Lord of life, with spreading branches, garments, and crying to day Hosanna, & then to morrow betray him, & cry, Cruci-fige. It beseemeth Princes to cut traitors from their City, and it shall never unbeseeme God to execute speedy vengeance on the wicked. This cities gates Saint john seethe ever open to the Elect (such as cleanse themselves by unfeigned repentance) come they from what coast soever. Upon every coast open three gates, and every gate an entire pearl: by sacred Trinity in unity, even by their sweet love, of more worth than any pearl, all must enter. For Porter's there stand Angels (even the twelve great Angels of the particular Churches) who by God his word invite the repentant. If David accounted it such an happiness to stand on this City's threshold, what glory must it be, to walk in the streets of pure gold, to have the face of jehovah for their Sunshine, to have the Lord God almighty, and the Lamb for their Temple, and to have for fellow Citizens, Adam, Habel, Sheth, Henoch, Noah, Shem, Heber, Abraham, Isaac, jaakob, joseph, Moses, Aaron, joshuah, Samson, Samuel, David, Solomon, Hezekiah, josiah, Daniel, Zerubbabel, Ezra, Nehemiah, in a word, all the Patriarches, Prophets, Apostles, true Martyrs and Confessors of all ages? As all waters return into the Sea, so all happinesses return into this cities unity, gathered by the Holy-ghost, founded on jesus Christ, governed by God almighty.  
But without this City's unity, 
* Revel. 21.8.  are dogs and enchanters and whoremongers, and murderers and Idolaters, and whosoever loveth or maketh lies. The holy enlightened as Israel in Goshen, but the unholy darkened as the Egyptians in the land of Mizraim. God within, the Devil without: for as there is no third governor, so there is no third Place. These that are not of Michael's side, all these are of the Dragon's side: who shall fight, but not prevail, neither shall they have any place in heaven.  
As the Prophet Ezekiel with reverent admiration shutteth up his Prophecy with this, The name of that City (that is, of the New-testaments Church) from a Day, (even from the time of typical Jerusalem's end) shallbe jehovah-shamma, The Eternal is there: so I with S. john's speech will finish my Sermon: 
Revel. 22.14  Blessed be they that do his commandments, that their right may be in the Tree of life, and may enter in through the Gates [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] into That City.   
FINIS.   

Errata in this Book correct thus.  
Page 16. line 8. for that read this  
Page 40 line 19 read departed.  
Pag. 45. li. 22. for Chron. read chap.