spirituall worship they themselves being carnall sensuall that God must create all new if he will have all new And this he will do as he did the world He created it by the word let there be let it be so So the Lord by the power of his word of his Gospel will direct and draw his owne Church and all the friends thereof to set up their new reformed worship and to draw men to that new life and conversation in and towards the Church which he calles here the new heavens and the new earth The Lord will in speciall manner inlighten and inliven men especially Ministers to write and discover what is this new state of the Church Master Brightmar on Rev. 21.9 Thinkes that some holy man shall set forth a booke wherein he shall make it plaine to all the faithfull that the glorie and Majestie of this Church shall bee most divine and heavenly But more likely a collection of men one or two out of every shire and County appointed by authority to meet and agree as one man to draw nakedly and barely out of the Scriptures those cleare truths concerning this new state as will not indure any quiddities or querckes and able to beare downe all contradictories opposed against them 2. These Heavens and Earth are said to have righteousnesse dwelling in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which Heavens Earth dwells righteousnesse Therefore all these righteousnesses dwell in the one or the other First the doctrine of truth righteousnesse or right tenets Not the doctrines of lies legends fables flatteries 2. The Doctrine of Christs righteousnesse of justification by faith in him As with much struggle that doctrine was opened in the first founding of this new Church though long much Rom. 10.3 since that eclipsed so now it shall dwell abide in the setled new estate and never be banished from its free hold The doctrines of mans ability to keepe the law of justification by works c shall have no more place 2 Tit. 11.12 Thirdly the righteousnesse of piety or godly conversation every man shall have a care in his particular conversation to practise righteousnesse Fourthly the righteousnes of amitie charity shall dwell heare Isa 11.5.6 Men shall not be wolves tygers c. i. e. persecutors of their brethren Fiftly here shall be the righteousnes of Christs discipline Christ himselfe by the scepter of his mouth not of mers braines shall order and disposeall things Isa 11.3.4.5 He shall so settle his Church that the unrighteous not the righteous shall be smitten And in what Churches doe all these righteousnesses more evidently dwell then in those that come nearest to the Apostolicall founding of Churches See the Churches of Geneva Holland c. No cryes there by reason of persecution No cryings up there of human traditions Thus of the new world Next that this might not seeme to be a world without inhabitants the holy Ghost describes the holy citie which intimateth inhabitants in which as we shall see in the last place dwells the adorned spouse Secondly therefore we come to the holy citie Where we are to note 1. Civitas the Citizens 2. Vâ—bs the Citie 1. The citizens And that these are here to be understood both the Apostle Peter intimateth in the text putting righteousnesse for righteous men And dwelling which relatively inferrs inhabitants As also the Apostle Iohn Revel 21. both in calling the new Hierusalem the adorned bride As also in saying God shall dwell with men in this holy citie and no lyer or abominable person shall enter therein Of these citizens note the Substance That is the societie of them 2. The quality Holy 1. The substance i. e. Societie Citizens constantly make a corporation a well governed body answerably this citie called the holy citie which hath great varietie of officers yet with great unity amitie and regularity As things digested in a predicament or table No opposition betweene things subordinate as we see in the wheeles of a clocke that wheele next the poyse being the first mover communicates motion to all the rest This corporation is governed by themselves among themselves that is according to their immediate particular lawes and priveledges The supreame magistrate runnes above them in the generall lawes for the whole kingdom i. e. The King and Parliament and Commonlawes are above them But otherwise their privilegia i. e. their privata leges their private lawes of their owne corporation are managed by themselves among themselves The foundation of the relation betweene each member of the corporation is internall the generall choose the particular And the particular accepts the priviledge and promiseth faithfulnesse and justice towards the generall The communion that is amongst them is such that they admit into their societie onely the good and they eject the degenerating that turne bad Just thus it is in the reformed Church of Christ every congregation is as a particular corporation First In it are all the sorts of officers appointed by Christ named often by Christ that the Church might not be ignorant I say al the officers to continue to the end of the world Ephes 4.11 Pastors and Teachers 1. Cor. 12.28 Teachers and helpes in government 1 Tit. 5. Elders or Bishops in every citie And Deacons two besides the elders 1 Tim. 3.1.2 c. to the end of the 13. Philip. 1.1 To all the Saints at Philippi with the Bishops and Deacons Rom. 12.7.8 Are named Teaching and exhorting 1 Tim. 4.17 Let the Elders that rule well be counted worthy of double honour especially they that labour in the word and doctrine Secondly in and among them with great unitie and amity the goverment of themselves is by themselves touching all things done among them Mat 18.19 Observe well Two or three cannot may not dâ—eâ—â— So the text But the Church Tell the Church saith Christ if more private admonition will not serve And if the offender will not hearken to the Church then let him bee excommunicated which Church throughout the New Testament the holy Ghost by the Apostles explaines to be every particular congregation So that from Christs time downeward it was so to be taken As the Church at Antioch Acts 13.1 And when they had preached at Derbe Lystra Iconiâ—m Antioch they ordayned them Elders in every Church Acts 14.23 And when he bad â—anded at Cesarea and gone up and saluted the Church Act. 18.22 He sent to the Ephesus and called for the Elders of the Church Acts 20.17 The Church at Aquila and Priscillas house Rom. 16 3. 1 Cor. 16.19 So the Church at Philemons house In hard times particular Churches were made up of religious families and other Christians there abouts joyned to them in their meetings So Peter Martyr Willet The Church at Corinth 1 Cor. 1.2 The Churches of Asia 1 Cor. 16.19 which Saint Iohn names to the number of seven Revel From the Apostles time 300. yeares hot persecution for the
So that as in the morning you heard handled by my predecessor the Architectonica Out of 1 Chron 28.10 By Mr. Symonds the building of the new house of the reformed Church So now I am to present you with a map of the Cosmographie or discription of the new world of the Church A Map I say one map not severall particular ones and upon that to discoutse or at the bottom or margin thereof to set downe the historie thereof This one map is the generall thesis or doctrine I shall draw out of all the parts of the text or wherein I shall draw together all the parts of the text thus Doctrine What ever the world vainely promise themselves yet the godly in all ages hope for new Heavens and a new Earth of a righteous reformed Church according to Gods promise As for our historie or discourse to be added or annexed to this doctrinall map it consists of the explication vindication probation demonstration and application of if First Explication for the illation of the Doctrine from the text is most plaine I neede not insist upon it The knot is how the godly in all ages expected a reformed Church Gen. 3. which we explaine thus That as upon the First fall God made the first and grand promise of raising the Church so ever and anon as the Church tooke some wrenches of her old hurt so the Lord renewed and inlarged the first grand promise When the Church received a second blow in the murther of Abel the Lord bound her up with the birth of Seth and a prophesie upon him Gen. 4.25 And Adam knew his wife againe and she bare a sonne and called his name Seth. For God said she hath appointed me another seede in stead of Abel whom Caine slew When the Church in Seths posteritie grew sore sicke then the Lord cheered the Church in Noah Gen. 6.2 Gen. 5.29 Gen. 6.18 Hee shall comfort her with thee saith the Lord will I establish my Covenant When by the drowning of the world the Church was almost fallen into her grave then the Lord raised her to life by a gratious promise to that most eminent Son i.e. Melchisedeck Gen. 9.26.27 King of Salem and of righteousnesse When the Church fell from the buildings of the tower of Babel Gen. 11. that she was confounded in her language like one speechlesse or amazed with a fall then God renewed the grand charter of the first promise with inlargements to Abraham and his posteritie Gen. 12. And at the same time that it was prophesied and after performed that the Church should sinke as low as the clay pits and brick kilnes of Egypt was it promised and after proportionably performed that shee should be advanced by Gods power in Moses Gen. 15. Exod. 12. 1 Sam. â— 1. Sam. 3.19 20.21 1 Sam. 8. 1 Sam. 13.14 When the Church was lapsed by Elies sonnes Samuel is chosen and manifested by speciall signes that that the Lord had appointed him as a support to the Church When things declined by Samuels sonnes and the ill propping it up by Saul then David was promised as a sure and perpetuall stay in himselfe and his posteritie Finally when the Church had that great blow in Babylon whereof shee lay sicke seventy yeares then was Christ promised Dan. 9. All the chapter the magnus instaurator The stay of all stayes for ever So that when Christ came and began the new Testament was Mirabilis annus the admired period of the Church All those periods of restoring and comforting the Ghurch in the Old Testament were but praeludia prefaces to this one of Christ comming in the New Testament But this great restitution of the Church of the New Testament hath severall particular periods before it come to that instaurationem maximam O that greatest and inaugmentable restitution at the end of the world For that is called and well may a restitution Whom the heavens must containe untill the time of restitution of all things Acts 3.21 For Saint Peter had seene one great period of the New Testament reformation from his fishing to his fishing after men as Christ promised and prophesied yet he thinks not that the foregoing promises of the Prophet Isaiah were yet quite emptied Some payments yet due some of the fart and strokings of these brests of consolation yet to be milked out Isaiah 66.11 Some thinke Saint Iohn lived till neere an 100. yeares after Christ Neverthelesse we looke for new heavens c. And Saint Iohn the longest living Apostle after Christ had seene more of the effect of Christs restoring the Church yet doth hee prophesie in the Revelation of seven particular periods of the Church of the New Testament to come in the seven seales the seven trumpets seven thunders and seven viols All which in briefe for our understanding them in short may be reduced to these two heads First That from Christs time till our time was the Apostolicall reformation particular and interrupted Secondly that after this time or not long hence as we shall shew more after in the use of examination That Apostolicall condition of the Churches reformation that hath beene but in few places or Kingdoms here and there Mat. 24.14 The Gospel shall bee preached to all the world and with many interruptions transplantations and the like shall from thence forward be universall as wide over the face of the earth as God will ever have it and as continued and uninterrupted as is sutable for a Church not yet in heaven it selfe 2. Vindication Because a doubt riseth out of this explication we insert this next before probation Object Object The objection is that if there be so many degrees and periods of the Churches reformation how shall each age know how much belongs to their time Answ Answ The answer is that first to each age to which belongs a perticular promise God gives a speciall light to compare the promise and the event together Secondly by consideration of evens yet unfulfilled in former ages Antichrist not yet pulled downe The Gospel not yet preached to all the world Isa 30.20 The Jewes not yet converted That the Churches teachers should be no more driven into a corner Thirdly that as Saint Iohn hath measured out the changes of the Church by periods of halfeings Daniels great period for his time to Christ which was about 490. yeares distinguishing them into about 250 yeares So the Church that casteth up far greater peeces of chronologie may the more easie account how the Church passeth through any of her seven two hundred and fifties especially of the first sixe so plainely noted by Saint Iohn by severall events and circumstances For as Eclipses of the Sunne or Moone or such remarkable events are the Time-markes of cronologie that in computation of hundreds of yeares not one yeare is lost So the sevens of events set downe by Saint John are the stages of the course of times
on the Church shee shall be more heavenly more new more righteous And that upon earth Even the earth of the Church should become more new The earth shall bee as the Heavens and the Heavens shall bee farre more heavenly Isa 30.26 The light of the moone shall be as the light of the sunne And the light of the sunne shall be seven fold as the light of seven dayes in the day that the Lord bindeth up the breach of his pâ—ople and healeth the strok ' of their wound And whiles the godly man primarily hopes thus for the advancement of the Church he cannot but put in himselfe by consequence that hee hopes for himselfe that hee shall he a Convert of the second edition Not a convert barely and for want of Gods speciall presence and his speciall acquaintance with God to be as a beast sometimes in temptations especially This speciall acquaintance with God of which Iobs friends spake is as a second convertion Psal 73. Iob 22.21 Such a man knowes more of God such a man is not contented to be new borne onely Psal 25.14 Iob 22.21 and cry as an infant and barely live Be a generall honest man salute God in morning in familie duties for all day And not live particuly with him all day after Psal 119.164 Cant. 1.2.13 Cant 2.5.6 But he must have intimate society with God eminent conscience comfort On contrary Carnall Gospellers pusillanimous halfe professers are men of a weake spirit of a dwinderling spirit They think it is a jolly hope a great strength to hope the Church shall not be annihilated totally eclipsed A good hope to sit downe and say it is well the Church is no worse Shee shall never be free from blemishes and therefore to what end should I seeke for further reformation And such a man as this that is so low and flat in his hope for the Church he is as flat in his hope for himselfe He hopes if he can a little dislike some grosse vices in others some inormous disorders in the Church that presently this is conversion That a good kind neighbour a good common-wealteh man to maintaine the principles of the building no matter for the wainscot and trimming within verse 13. like the Kings daughter Psal 45. is presently a good Christian He mindes not the example of Ioab that was good in the former way but little or nothing in the latter that we can reade Magistratus judicat virum If a man hath any power of godlinesse Exod. 32.26.27.18 he will shew it on Gods side when hee is impowred with civill power to countenance the power of godlinesse David having danced before the Arke would not now bee daunted for his dauncing Thus Joshua Josia Hezech Nehem. Ezra upon a lawfull call he will be as zealous as Phineas Vpon an open contempt of profession he will answer for the honour of religion as David to Michâ—l upon a threatning of the true worship of God and disclaiming Idolatry he will be as resolute and as open as Daniel No flatteries of the Court or feares of his enemies cruelties cold make him to shut his windowes to true pietie or open his mouth to Idolatry 2. EXAMINATION what is that promised newaltie in the text and doctrine And by the way let me tell you that now before it be on earth every man hath not a sight strong enough to see it They have a false eye as he that thought a field of thistles to bee a squadrant of pikemen and armed men So many feare the thistles of the Church as edge-tooles sharpe swords to cut the hands of them that shall meddle with them Cherubicall et Serapbicall Flying and flaming knowledge zeale as before we shewed that angelicall men only meet to make an angelicall Church exact walking Noah and Enoch with God in thir persons the fit men to set up righteousnesse in their generations so now that not every man is capable to see absent or afarre off this new estate Neverthelesse we saith the Apostle not every one looke for a new heaven c. And so the Apostle Saint John in the 21. of the Rovelation makes the same preface to his discourse of this new estate with shewing to whom this shall bee revealed aforehand to an angelicall man A Iohn like man acquainted with Gods speciall manifestation This the Scripture intimates every where Both in the places alleadged for the speciall convert Iob 22.21 Psal 25.14 and else where As God drew neerer to the true plaine hearted Iacob then to divers others Shewd himselfe more to tender conscienced Iosâ—ph Psal 16.7 then to all his brethren More to David then to many other good men of the same greatnesse In a word therefore Psal 45. Cant. in every chap. the man that would have still more close union with Christ shall see more of the glory of the Church A man slacke in practice shall bee dimme in knowledge 2 Pet. 1.5 6 7 8 9. But whiles men are coÌ„sciencious doing men they shall bee more knowing men Iohn 7.17 A moving hand strikes fire and causeth more light Let mee appeale to men and Ministers that lay still foure and five yeares since not stirring a finger for many truths whether they have not seene more since they have practised more All this I preface being carried by the text and commentary Revel 21. that men may see that if they canâ— not foresee not withstanding all discriptions that new glorious Church that the fault is in themselves Now to the use of Examination it selfe This new glorious Church if we goe to the promise intimated in Doctrine and Text as thither we must goe is to bee discovered under these three notions This new Church is a new world An holy Citie An a dorned bride So that though in the Text and Doctrine is expressed only a new world yet in the promise is consignified and in the world is included the citie the persons the Bride or it would be a strange world that had neither of the other two in it A NEW WORLD The substance whereof are Heaven Earth Sea The qualities Newnesse Righteousnesse 1 Substance 1. Sea There S. Iohn begins first Telling us there was none i. e. No foggie pudled restlesse sea of corrupt Doctrine And our Apostle Saint Peter mentions not the sea at all therefore it was all one as if hee had said there was none He would have it taken for granted and yet the Church hath a sea that is a pure sea of sound doctrine And therefore called a Sea of glasse cleare as christall Revel 4. Revel 15. For as such a sea is most like to the shining heavens and is the more excellent strained clarified part of the earth like as Diamonds c. So the sound doctrine of the Church is the most excellent thing on earth and most like to Heaven But the Church thus renewed hath no watry puddle sea of corrupt doctrine At
the mention whereof Saint John beginnes because such doctrines As good doctrine transformes 2 Cor. 3. last so bad such All-things State doctrines make timeservers phantastick quidditative doctrines make proud factious man advancing doctrines the power of his will the goodnesse of his nature the worth of his workes make licentious livers in confidence they can mend and make God amends when they lust Sin-mincing doctrines Socinianisme is herein worse theÌ„ Arrianisme Arrianisme denies the Deitie of Christ But yet makes him as ancient as the creation That God created Christ first and then by him all things But Socinianisme denies the Deitie of Christ saying he is of no more antiquity then his conception Est ne Christus Deus Imo sed non summus So the Socin Chatechisme Phil. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 21.25 John 7.16 2 Pet. 1.21 The Pope is not The Antichrist neglect of the Lords day after publike duties is no fin c. Make a high way for the Popish Synagogues and the Protestant Churches to become one masse or lumpe of confusion For this cause this is laid first as a foundation of comfort that the Church hath no corrupt sea of false doctrine No sea of Rome no Episcopall sea that shall commit or permit or shall be permitted to cause any tides of new Arrianisme i. e. Socinianisme or Pelagiamisme Semi-Pelagianisme Arrinianisme advancing nature or Papisme advancing superstition and workes Observe that the new Heaven and new Earth hath no sea when new i. e. when the power of the Church was restored to her selfe all the Heavens the Earth called the Church and in it wholly was the power to sist doctrines No Churches so free from diversities and corruptions of doctrines as the Churches of Holland Geneva c. 2. Heavens as heare are many Heavens mentioned so many things to be noted But we can but name them hardly because many 1. The Church is called Heaven 1. because she is heavenly Heavenly in her mind conversation Her whole politie or traffick is in heaven her doctrine is from heaven not from men Heavenly in her devotions Vnto thee O Lord saith David Psal 25. will I lift up my soule And thy will be done in earth as it is heaven O our Father which art in Heaven Heavenly in her intention all she doth do tend to heaven that shee may end in heaven 2. Because shee is Heavenlike 1 Cor. 10.31 Revel 4.10 11. The whole platforme of her discipline and forme of worship is according to the fashion of Heaven See you make all things according to the patterne shewed thee in the mount Heb. 8.5 i. e. from heaven When she prayes in all things thy will be done in earth as it is in heaven be sure she meanes chieftly in things of divine worship Malach. 4.2 Revel 1â— 1 that all may bee as immediately from God to God as spiritual as may be Shee is heavenlike for her light heate motion influence c. She hath the light of the sunne The glorie and righteousnesse and doctrine of Christ Shee hath at her severall changes when it pleaseth God to cleare her nights the light of the moone outward comforts Revel 12.1 Revel 1. Gen. 1. She hath the light of the starres her Ministers and all their parts to inlighten her Yea as God made the first heavens all a light body before the severall lights were made since by the translucidation of all the starres no part of heaven is dark Ier 31.34 So all the heaven of the new Church is full of light in every member every true member hath the spirit of illumination and knowledge teaching them the inmost meaning of the Scriptures in all necessaries to salvation So also hath the Church heate as well as light as the light of the heavens is the chariot to bring heat to and in the sublunarie bodies here below naturall and proper light that is not borrowed will not be separated from heat Therefore the officers of the Church are called Angels And they oft are called Seraphims coales for their zeale and all the members of the Church are said to seeth in spirit i. e. Rom 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servent in zeale Not like Sardis nominall or like Laodicea lukewarme in profession The Church also is full of motion like the Heavens She hath her motion of trepidation Psal 2 She rejoyces in the Lord with trembling at his glorious greatnesse Shee serves him but with holy feare Shee hath her direct motion from east to west she riseth from death to life she growes in her graces she hath her sublimities of heavenly raptures and she hath her retrograde motion her returning motion That when shee hath gone astray like a loss sheepe she repents and return's to the chiefe shepheard of her soule she returnes to her first husband 1 Pet. 2. last Shee returnes to her father as the Prodigall For her motion Hosea 2. her Ministers are also called Angels which are oft called Cherubims i. e. wings Finally Luke 15. the influence of the Church is hevenlike That as the heavens prosper the earth with spring and harvest so whoever receive and entertaine the Church or its members prosper for her sake Potipher by entertaining Ioseph Laban by entertaining Iacob Psal 122. Obed-Edâ—m by entertaining the Arkâ— yea all that love and pray for Hierusalem shall prosper 3. Church called Heaven Because as there is more heaven then earth So there is reckoning every way spiritually more heaven then earth more heavenlinesse then earthlinesse i. e. In the Churches judgement desire approbation supplications She altogether esteemes approves desires all heavenly things And all earthlinesse creepes in by stealth with dislike when discovered The Church meddles with earthly things but in an heavenly manner Shee hath to doe with earthly things but for a moment but shee hath an eternall state of glory in heaven Finally the earth is of no use to her Luke 16.9 but to further her towards heâ— ven The unrighteous Mammon to be her friend to befriend her in her journey to heaven Acenter is onely to draw a circle 2. The Church is called or compared to heavens in the plurall And that because there is a plurality of heavenly things in the Church Beside that principally God is there Revel 21. His doctrine is there His worship is there his graces there in every true particular member So that here is the heaven of the primum mobile the first moving heaven viz. Convertion by Gods grace God is called by the heathen Philosopher the first mover and he first moves by his grace Here is the Christalline heaven The heaven of purity and sanctitie of discipline moving every thing orderly Here are the heavens of the starres of light of which before Yea here is in the reformed Church The Caelum empyrium the heavens of glory For that sanctification of mens persons conversation is nothing else
but a part of glory Rom. 8.29.30 and therefore in the chaine of mans salvation the Apostle includes it and signifies it under the word glory And all these heavens sweetly move one under another orderly and perpetually 3. The order is observable first the heavens are named then secondly the earth answerable to the order of the Creation and the historie thereof Gen. 1.1 In the beginning God created the heavens and the earth If ever wee will have men reformed we must get religion to be reformed If salt shall loose it favour wherewith shall any thing bee salted If ever wee will hope for a reformed common wealth we must helpe forward the refortamion of the Church The standard must bee right if you will have private men measure and deale right If the vitall parts the braine liver and heart be amisse doe not minister right blood spirits and motion the exterior limbes of the body cannot bee well A sad soule makes a sickly man Till Iacob reformed the Church in his family casting out the idolls c. hee was never setled in the politie Gen. 31. Gen. 32. Gen. 33. Gen. 34. Gen. 35. ver 2 3 4 5 6. and worldly affaires of his familie but hunted like a patridge by Esau by Laban by feare of Sechemits But when the Idols were throwne out and an alter built to the true God and religion setled then had he rest in Canaan So when Church and common wealth grew to bigge for the shell of a particular house and familie and so crept forth into a Kingdome and Nation when the whole Church in her generall worship was corrupted the whole common wealth was vassalised looke else over all the storie of the Judges 3. Earth Heare is the last part of the new world And though there is but one earth in the singular mentioned yet here is more then one thing remarkeable First The Church is called Earth 1. To minde her of her impietie mortalitie and miserie while shee is on earth Ier. That as the Prophet Ieremiah cryed out three times O earth earth earth heare the word of the Lord to put every man in the world in mind that he is earth in his beginning earth in his continuance earth in his dissoltuion So it puts all the collective Church in mind that whiles she is on earth she hath some iniquitie some sinne and so hath not here her spirituall perfection That she shall meete with outward miseries besides inward agonies of minde and conscience and so shall have the Gospel-afflictions 2 Tim. 1.8 Partake of the afflictions of Christ That shee is mortall she must leave the earth at last to get to heaven Secondly to minde her of her consolation that where she hath beene wronged shee shall bee righted shee hath beene tyrannised over on earth and shee shall reigne on earth Revel 5.10 she hath beene made old in her face by teares in her cloathes by superstition and humane inventions And now she shall bee made a new earth All her particular members shall be new with grace comfort liberty of the Gospel above all that formerly shee hath had in quantitie or qualitie in one if not both Rugaque in antiqua fronte senilis erat I am juvenilis erit 2. The earth is joyned to or with the heavens Nay it is placed in the middle of the round of the heavens so that it cannot depart from its center point when that may be but unto the heavens i. e. at the last day into glory So that all the particular members are compassed about with heaven influenced with the virtue of heaven All of them are heavenised and therefore all the members of the Church are called the new earth within the Orbes of these new heavens The Church is the whole of the particular members Not a Hierarchie a Prelacie or a Cleargie onely are termed the Church But all that Christ redeemed are called Christ body i. e. his Church A body must have all its varietie of members 1 Cor. 12. It were monstrous to see one all mouth or all eye or all both Ministers can bee no more of the body of the Church as a Church but the eye and mouth of the Church yea moreover when the whole earth that is under heaven is put to signifie the Church what lesse can be understood then that all the world shall be a Church in the renewed condition thereof Sure not many if any whole Kingdomes shall be excepted Mat. 13. Out of our common prayer booke was expunged the faire interpretation of kneeling at the Communion That the Papists might not be offended Then 2. The prayer against the Pope that we might not offend his Clerge 3. The prayer for the Kings posteritie as the electe posteritie of an elected father That the word elect might not offend the Arminians some sprinklings of bran theremay be in the 3. peckes of meale of the Church but not one or two of sand and the rest of meale The Protestant reformed Church shall no more shoot away themselves to finde Papists c. till they had almost lost themselves Thus of the substance of this new world Heaven and Earth Next of the qualities Newnesse Righteousnesse For both are to be referred both to Heaven and Earth For it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which earth But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which heaven and earth As for the Sea that is not mentioned unlesse by way of exclusion i. e. of the bad As for the good ye sea of Chrystall the sound doctrine that cannot bee said to be new for it is semper cadem alwaies the same in substance and meaning Nor can it bee said to have righteousnesse for it is righteousnesse it selfe and so non recipit magis minus it is alwaies alike righteous But the heavens of a reformed worship of worship made more spirituall set more right and the earth of men renewed in knowledge and grace and made more righteous in life may bee properly said to be new heavens and new earth wherein dwells righteousnesse 1. These Heavens and Earth are said to be New first to note that all old things are done away Revel 21.4 Isa 65.17 All things of the old Serpent Idolatry Revel â—1 12 superstition prophannesse Hos 2.17 All the things of the old man All his man inventions Mat. 15.9 All old things of the old ceremoniall law of Judaisme much more of Hethenisme Papisme c. When God abolished that he intended not that his Church should onely change their yoake and burthen The whole dispute of the Apostle in his Epistle to Galatâ— tends this way The intent of Christs comming was to this purpose Iohn i. The Law came by Moses but grace truth came by Iesus Christ 2 To note that this new state of the Church must be as created of nothing So the promise Jsa 65.17 men are so wedded to their own phaÌ„tasies braine devised formes so opposite by nature to
that the Church shall see that all in the worship of God that is not evidently from the word of Christ is not of Christs but of Antichrist then will the Lord reveale to her the full of the discipline of the Church The full freedome of the Gospel The scales must first fall from Saint Pauls eyes before he can see the Gospel to preach it Whiles our Church lay swadled and rocked in the unsetled cradle of humane inventions the face-cloth of ignorance lay over the eyes hundreds of truths lay hidden which now are talked of distinctly in every ones mouth So great an advantage of light doe they get that turne their faces towards the Sun-rising and their backes upon the darke climates of the old heavens 3. The scope and intention of the Church shall be to advance holinesse not to make her selfe great in honour and dignity among men but good with holinesse towards God Not to inrich her selfe with worldly pompe but with comfort and with conscience and the graces of the spirit Her doctrine her discipline her forme of worship c. all spread the winges to hatch up holinesse even as Saint John was carried by the Angell Revel 21.10 willingly to see what the Angell was eager to shew him from the top of an high mountaine touching the new state of the holy citie so sure the new Church must looke and aymes at holinesse and newnesse And not onely aymes and addresses all things to that purpose but also hitts the white For Fourthly the new Church is holy in practise and conversation Shee makes all her members in the common eye and charity of men to bee holy or else shee will not owne them for her children By this generall frame of holinesse in all her members Ministers and people she becomes all glorious For sanctification is a kind or degree of glorification Rom. 8. Therefore the Apostle wrappes it up in glorification in reckoning all the linckes of the chaine of salvation Psal 45. And the Church is said by holinesse to be all glorious within The Church is all glorious by justification But that is without her and about her She is wrapped in that as in a garment Rom. 13.14 But sanctification is within her as her proper qualitie as a Church Answerably Saint Iohn calles her holinesse and lightsomnesse with knowledge and reformation Verse 11. her having of the glory of God And that God was the light of the citie and the nations that were saved should walke in the light thereof And for all things that are contrary to this new holy Verse 23.24 and glorious estate shee cast out Revel 21. verse 4. verse 27. Fifthly and lastly holy in opinion and estimation The Church should be so really and universally holy making all her members at least outwardly and probably to imbrace holinesse that holinesse shall be in fashion and so in estimation among men It shall be no more a jeere but a joy As it s said by the Prophet many shall take hold of one Jew for religions sake so in this new Church much more shall men admire and esteeme her for holinesse So verse 24. The Kings of the earth shall bring their glory to the Church Revel 21. verse 24. And thus of the Civitas the citie the corporation of men Next of the Vâ—bs the materiall citie of buildings c. whereof note 1. The forme or fashion 2. The matter or edifice The forme is considerable for two things 1. Quantitie 2. Figure 1. Quantitie As here the compellation or comparison Heavens signifies or intimates greatnesse For what is of created things extra calum ultimum without and beyond the utmost heaven So the geometricall dimention there in Rev. 21. delineated makes it by some accompts the greatest citie that ever was For if we reade the text according to the ordinary reading Verse 16. And hee measured the citie with a reede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the some of twelve thousand furlones and understand them in a more plaine and obvious sence of the compasse of the citie that every side of the foure square was three thousand furlongs it will follow that this citie of the Church is twelve thousand round For every foure square is one hundred times as much every way from side to side as the length of that side is Supspose a foure square of 110. furlongs in each straight line of the sides of that square Thâ—s foure square measured all along over-thwart from side to side was 3000 furlongs â—â—n King So Geographers And the whole plot of ground from each side to each side three hundred thousand furlongs which is beyond all other cities that ever wee reade of For old Babylon the great was but a village in comparison Every side of the square thereof being but 120 furlongs and so the whole plot of ground could be but foure thousand furlongs So Nineveh was not comparable for the text in the Prophet Ionah 3 3. was oâ— three dayes journey i.e. as the learned will have it the walles were three dayes journey about A dayes jurney being according to the civill law twenty miles So that every â—â—â—e square oâ— side of the quadeâ—angle was 15. miles i. e. 15. 〈◊〉 eight furlongs i.e. 120 furlongs and so was just of the 〈◊〉 of old Babylon in the East and no more Not is Babylon in the West Babylon the new Rome comparable for at first it was but two miles in compasse now at last but a-leaven miles in compasse and in the middle age thereof but 50. in compasse so that it fall 10 miles short of the measure of the compasse of the walls of Nineve But if we reade as Arias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the summe of furlongs 12. times 12. thousand Then the citie is 44. thousand furlongs about and the whole flore a 100 times more And just as the state of the new Church under the notion or a citie is greater then other cities so under the notion of a Church greater then ever was any Church For the largest description of the former Church was but 144 thousand long and but 12. thousand broad But this renewed Church is by this last reading 144. Revel â— thousand in the whole square compassing it about And by the former reading 12 thousand in the whole square bouting the city And the whole floore or breadth every way 300. thousand measures For it makes no matter what you call them whether furlongs or c. The bare numbers sufficiently report the proportions And well may the new Churches proportion so exceed seieng this makes one maine difference that she shall be as wide as the world as wee said before neeâ—e upon before the Lord leave the worke And so she shall be as great as good i.e. greater and better both then ever any Church was 2. Figure Which is expressed first more indefinitly As if onely a square upon a flat i.e. square in regard of length and breadth
forme of worship Isa 37.3 and will oppose against the opposite or contrary things to Christ I say such Benjamins Isachars and Iudah's as these are fit for the building of the Church I may not expatiate upon the rest to tell you Levi is put next to Iudah and not so low as Simeon with whom he sinned in slaying the Sechemites because Levi after recovered his fall by slaying the idolaters Exod. 32. Thereby to signifie here that men that have shewed them-selves as the Levites did when Moses called Exod. 32. have stood for right of doctrine and a good conscience such ministers are fit for the building of the Church I will not now descend to the rest of the foundations In a sermon discourse we can give but tasts of things Fourthly Apertions i. e. Gates or rather gate-waies then gates For they are alwaies opan yet neverthelesse there are gates and usefully mentioned both touching the time when they stood so alwaies open viz. when all was new no feare of old orders that any lying in the old Adams condition might rush into the assemblyes of Christians and unto the Ordinances of Christ And touching the nature made of pearle A shell of a fish generated by the dew of heaven Most fitly to signifie Christ the loore and the way yea the one only doore because they all of pearle so generated even as Christ was generated of the dew of heaven i.e. The holy Ghost Compare Psal 110. vers 3. overshadowing Mary And be sure Christ will have a care of his Church not to admit on his part any polluted persons So that albeit it is necessarily noted that there were twelve gates in number for all are but one in kinde or matter to note that Christ hath made way for all the twelve tribes of Israel yet withall it is most appositly expressed that the keepers were 12 Angells i.e. The Angells of the Churches Revel 21.12 as called Revel 2.1 chap. 2. chap. 3. oft i.e. The faithful ministers to looke that no wicked Angels or men that is false teachers or foule practisers enter in set up a synagogue of Sathanneere Gods Church So that by all this continuall opening of the gates and yet continually watched is signified that the Churches time of reformation shall not bee a time of open hostiltie from outward potent enemies then the gates would bee shut but if liable to any enemies it will bee to the Hypocrites that will seâ—ne to come in as if honest and when in labour to disâ—â—be and defile And therefore these are watched and examined by the Angells upon any the least suspition marke noâ— the summe of all in relation to a reformation intended in these gates That if there be not able and holy ministers set in all the entrances of the Church and they without flattery or iniquitie doe not bring in men into the Church by Christ Christ is not by them advanced in all things and all things else doctrines ceremonies c. deposed in comparison of Christ and his doctrine and governement c. then that is not the holy citie here spoken of nor any part thereof Thus of the walls of the citie Secondly of the townes places or materiall parts of this citie The whore of Babylon sitteth upon seven hills sutable to her many abominations But holy Ierusalem the true worshipper of God-trinitie in unitie consists chiefely but of three i. e. Mount Aera the lower towne for trading and honest walking in mens severall callings Mount Moriah for the publike place of Gods worship For there the temple stood Mount Zion for the place of publike justice and reliefe of the oppressed for there was Davids throne And all these firmely compacted into one citie as in territories so in spirituall and civill agreement All these are sweetly sung of in Ps 122. out feet shall stand within thy gates O Ierusalem whether tribes goe up to the testimonie of Israel For there are thrones of judgement in regard of all which now so harmoniously united Iun. in Psal 122. civilly and spiritually it is called a compacted citie i. e. saith Iunius Before this these differed in structure of townes religion and civil administration for formerly there were three townes and a twofold religion and administration the one of the people of God the other of the Jebusites but now all these by all meanes compacted In conjoyning of townes in verse three In religion of minds ver 4. And in administration of justice ver 5. In all which union that union of three of three into one the King joyes and the people joy and all shall joy and prosper that can wish well to it See the title of the Psalme And verse 1. yea every verse of the Psalme For what politicke man if a just man and a godly man will not joy when kingdomes and Churches are made as well stronger and better as well as greater That quietnesse and righteousnesse and Godlinesse kisse one another Thus shall be the reformed state of the Church of the new Jerusalem There shall be mountaines thrones streets c. all compacted into one holy Hierusalem See Revel 21. There shall be no crying through injustice there shall ye no defilement through uncleanesse And Kings shall take contentment therein For they shall bring their glory and honour unto it And then all may see the Church beginnes to bee new when she so shines that princely glory admires her 3. Thing of this new citie are the streets which are said to be of Gold And their use is we know to bee an high way for the people This is another character of the reformed Church that the waies and conversation thereof in all her members shall be first solid according to the truth of God not quagmires and hollow earth of human inventions secondly pure not onely from sinne but from scandalls and appeareance of evill Phil. 4. Taking heede of what is not of good report And thirdly shining As Mat. 5. carry out good examples to all And studying what hath praise and vertue in it Phil. 4. 4 Thing is the temple For though it bee said Saint Iohn saw no temple yet hee saw that which was equivalent yea farre more eminent in stead of the Temple For the Lord God Almighty and the lambe are the Temple The Temple was but a type of Gods presence in Christ therefore removed when God the Antitype comes And not only the material Temple as the walls and buildings were overturned by Vespasian and Titus betweene 30 or 40. yeares after Christ but all the appendixes all the shaddowes yea all the darkenesse of those shaddowes to be removed i.e. All Jewish ceremonies and all Romish humane apish ceremonies that are the imitation of them If the temple was to bee done away much more the moveable tabernacle If divinely instituted Jewish ceremonies must be done away though not changed for 3000 yeares much more human lyable to change every day that like a tayler the
Church hath never her perfect trade of discipline by reason of daily innovating fashions Ob. Revel 21.3 It is said the Tabernacle of God was with men Sol. Not the Tabernacle of the congregation But the Tabernacle of habitation as tabernacles signified 2 Cor. 5.1 So that tabernacle signifies in that place of the Revelation only Gods dwelling among men in a speciall manner and in a spirituall manner without the representation of himselfe by a temple All the representation of him was in the living Temple of Christs body whiles on earth which now is to be continued in the office of Christ and the order appointed by Christ Christ resignes not his office of mediatorship till the end of the world 1 Cor. 15. Therefore this state here described cannot be that of glory Iohn 4.24 Therefore it is said in the text of the Reveâ— That God and the Lambe was the temple i.e. God in Christ The characters of the new Hierusalem intended in all these are two 1 That she is most spirituall and immediate in all her worship No temple but Christ No sacrifice but the Lambe Christ No light in Temple no lamp or shine of the heavens but Christ They therefore are none of the new reformed Church nor doe they act any part of the new reformed Church that send the people about per ambages by circuits the farthest way about to God in worship by as many materialls human formes and dictated lessons to be learned by rote and vayling her with as many shaddowes as may be when as the worship and the going to God under new state of the Church should be so immediate that nothing should come betweene but the meere close observation of the rule of the Scripture 2 The new Hierusalem hath God more effectuall in the Church He will bee better to her then the temple or sacrifice or light though of the Sunne As he made the second temple more glorious then the first by his presence in it in Christ so he will make the third more glorious then the second because he himselfe will be that temple i.e. He will make the second Hierusalem more glorious then the first because hee will more manifest his efficacie in the ministrie thereof For if but the dawnings of the day but the foundations of this new state Acts 2. were so efficacious to convert such multitudes at one Sermon what then will bee the efficacie of the noon and full perfection of it so farre as is atteinable here And thus you have seene the holy citie the holy temple and the entrance Now advise with Ezech. 8.9.10 chap. if in any Church the citie i.e. the conversation and righteous dealing of men the threshold i.e. the entrance and admission of Ministers and men to the ministerie to the word and Sacraments the Cherubims and Arke i.e. the inmost parts of Gods house and worship be polluted in any Church If so that Church is not yet made new But if the inmost of Gods worship Holy Communion and prayer be polluted Ezech 8 6 chap. 9.3 altered and Altared the Divine managing thereof turned into human then God will depart to the threshold If the threeshold be polluted all unworthie Ministers be admitted to the ministeriall function all all unworthie persons admitted as members of the Church and so make linsy-woolsey the asse is yoaked with the oxe Ezech. 11.23 then God will depart to the middle of the citie and if that be polluted as formall worship procreateth a profane conversation witnesse the Church of Rome then the Lord will depart out of the citie unto the mountaine Ibid. Thus of the first and second notion under which this new state of the reformed Church is described Now followes the third i. e. A preparedly adorned Bride We cannot here in the branch of an use touch these severally as wee shall in another text But in a short and generall consideration of them wee may perceive the Church here to have two characters 1 A chast disposition 2 Dutifull subjection First a chast disposition against all idolatrie She useth no wanton kissing or lascivious talking or imbracings of any idoll whatsoever but holily desirous to kisle talke of embrace Christ disclaymes all false lovers wantonly to talke of an Idoll is unneâ—ssarily to mention him Hos 2.16.17 Thou shalt call me no more Baali c. Ob. That signified as well my husband as the word Ishi Sol. Because the Idolater used the phrase Baali And therefore the godly Jewish Church must not use that phrase ne nominans maritum cogitet idolum So S. Hierom. least whiles she mentions God as a husband she thinke of an idoll And Ephes 5.3.5 Let not covetuousnesse be once named among you which is idolatrie Wantonly to kisse an idoll is to bow or cringe or make a salutation towards it though a man comes not neere it Iob 31.26.27 If I beheld the Sunne when it shined or the Moone walking in brightnesse and my heart hath beene secretly inticed or my mouth hath kissed my hand To imbrace an idoll is to worship God in on through or towards that Idoll Hos 4.17 Ephraim is joyned unto idolls let him alone For still they intended the worship of the true God verse 15. they sweare the Lord liveth whiles they transgresse at Gilgal and Betharen the house of idolatrous vanitie These three are more illustrated by their contraries The true Church chastly talketh of Christ when in word shee doth extoll and magnifie him Cant. 5.10.11 c. Shee salutes Christ and kisseth him when shee applies her soule to the words of his mouth Cant. 1.2 This is called Heb. 11.13 Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saluting the promises She imbraceth Christ when she chooseth him only and forsaketh all opposites to him Hos 2.7 I will goe and returne to my first husband for then was it better with me Question But what is Idolatrie Answer It is mente ente medio modo in minde matter meanes manner In Mind when a man hath vaine imaginations of the true God Rom. 1.21 or a meare imagination for a God 1 Cor. 8.4 * Thus Neptune Aeolus c. In Matter When a creature is made a God As the heathens gods of which were 30. thousand under Iupiter whereof some were meerely imagined Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persius The idolatry of these times as wee said but now others visible creatures as the Starres beasts c. As the Egyptians adore Leekes yeeles garlick onyons c. porrum cape nefas violare frangere morsu In the Meanes when as one makes that to be the thing in on through by towards or before which a man will worship God which God never appointed in his word the meane of his worship Exod. 32.5 They intend to worship the true God But they erre in medio in the meanes in through c. which Thus verse 4. Therefore the Apostle calls it idolatrie 1 Cor. 10.7 So Acts 17.23 They
intend to worship the same God that Saint Paul would preach to them But they erre in the meane him they will worship in upon or before an Altar Therefore the Apostle chargeth them with superstition In Manner when any worship for substance or circumstance is without footing in the word of God Collos 2. See the whole chap. And Galat. 5. So Mercer though a reader at Paris saith on Hos 2. omnis cultus sine verbo dei est idolatria All worship without footing in the word of God is idolatrie 2. Dutifull subjection against all impietie she will neither in discipline nor manners be disobedient to Christ Ephes 5.22 23. Object Well you have told us a long storie out of Saint Peter and Saint Iohn of a new reformed Church but all those things seeme to be like cobwebbs too curious to hold too prettie to bee potent and prevalent for you dreame not how dangerous this new reformation may be to the state and how prejudiciall to Kings and Princes And therefore those hopers and hopes must rest satisfied without those hoped things though now indeede they seeme to promise never to be satisfied in their mindes desires and petitions without it Answ All these things are opportunely objected here because they are cleared by Saint Iohn and so wee shall heare him free his owne prophesie from all objections before we leave him First to the danger of State objected Saint Iohn opposeth 1 the danger of condemnation if any man shall bee fearefull regularly to reforme or practise reformation according to the power parts and place God hath lawfully inpowered and priviledged him withall Revel 21.8 But the fearefull and unbeleevers c. shall have their portion in the lake c. Saint Iohn utters these words amidst his prophesie of the new reformation Therefore they must needs have some such relation to non reformation 2 He opposeth the dignitie and commoditie of bringing to passe this new reformation For saith Saint John God will dwell there with men Revel 21.3 Therefore no inconvenience For saith the 4 verse 1 God will wipe away all teares by reason of antichristian Tyranny 2 There shall be no mourning because old things are done away None shall have cause to complaine of the losse of them Secondly to the pretended prejudice to Kings and Princes Saint Iohn assures that there shall not be the least surmise or conceipt of any such thing arising in the minds of kings and princes when they see what that reformation is but contrarie wise shall bring their honour to it v. 24. Thirdly to the surmised vainenesse of hope of satisfaction Saint Iohn promiseth that the Saints hopes and desires of this reformation shall be satisfied Reade the 5 6 7. of that 21 chap of the Revelation Therefore Moâ—decai his speech to Esther must be remembred by all in whose hands God hath intrusted the power of reformation If thou altogether holdest thy peace at this time Ester 4.14 then shall the Churches enlargement and deliverance arise from another place I will not threaten that which followes to them that shall neglect to helpe in the Churches deliverance But thou and thy fathers house shall be destroyed I daily pray the contrary But those in place may doe well to weigh those words to preserve them from carelesnesse And the words that follow with a litle change to put them on to activenesse And who knoweth whether you are come to have that authority in the kingdome for such a time as this And lastly to consider all these were spoken to a woman whose power more then by perswasion what was it in comparison of a Parliament of men or corporations of magistrates Thus of the use of examination 3 Vse is for Humiliation viz. to the world to the Antipodes the opposites to the hoping Saints being opposite not only in their hopes if to be named hopes but in their practise The considerations to humble them arising out of the doctrine are fowre 1 Their hope doth not tend the right way they doe not tend in their hope the right way They doe not hope as men of hope They doe not hope for the good of the Church as if they themselves were of the Church They hope not as if they and the Church had one Christ one saith one baptisme one hope of glory And so they shew plainely that they are not of the common wealth of Israel Ephes 2.12 And so not in state of salvation For there is no name given under heaven whereby we may be saved Acts but Iesus Christ And extra ecclesiam nulla salus Christ ordinarily saves in and by the Church i.e. men comming to the congregations or assemblies of the Church are there called by the power of the word preached Rom. 19. And besides the losse of salvation they shall not share in the outward condition comforts of the Church 2. That having no newnesse no righteousnesse personall whereby to desire the newnesse and righteous condition of the state Ecclesiasticall for every habit of grace is truly desired by the dispositions of the same grace they shall never enter heaven Iohn 3.5.1 Cor. 6.9 3. The godly Church and her members shall bee happie their condition shall bee joyfuâ—l whiles the enemies that are opposite to them shall gnash their teeth with torment of envie to see them prosper 4. The Church being renewed and rectified shall not be annihilated as the wicked hoped but shall indure to the worlds end in a comfortable condition to trample and we are out their enemies as old ragges The highest part of the wheele the wicked triumphing shal feele the lower part of the wheele of the whole universe of men i. e. the Church going over them and pressing them Being thus turned by or upon the extree of Gods divine justice That as the captivated King drawing the conquerors Chariot looked oft behind him and said when he was asked the reason why he so oft looked backe that he observed how that part of the wheele that was uppermost suddainely was undermost so may the Church see and say of the wheele of divine providence And as that conquering monarch upon that speech of his Kingly captive left off to make so Royall a person his coach-horse so may the enemies of the Church be advised if they would learne righteousnesse to leave off their wheeling and rowling over the Church Isa 26.9 For the wheele of the wicked shall goe over them i. e. Them themselves Prov. 20.26 And the wicked will prove chaffe Psal 1. They are old they will weare out Their very lamps of profession will goe out Thus of the use of humiliation The fourth is of Consolation Let not drouping hearts sinke within them as if things should never be better First minde the text and doctrine that gives us item not to thinke as the world not to be hopelesse as the world It is the character of the wicked to have no hope of the Churches good wee must bee contrary