to them 2 wee have a promise therfore let us not cast away our confidence The word of Prophesie and promise a more sure word 2 Pet. 1.19 3. All godly men for the generall saith the Doctrine and Text doe hope Be we therefore as well as professe our selves like them Say we to our soules Psal 43 5. why art thou cast down O my soule And why art thou disquieted within me Hope in God for I shall yet praise him The fist and last use is for exhortation that all godly men would bee men of hope of a strong hope to expect that which is promised in the text and propounded in the doctrine viz. those new heavens and new earth c. Motives 1 It is the clearing of your title 1 Motive of your spirituall estate i.e. whether ye be godly shal have a share in those new heavens new earth c. So the Philos So the Poets Homer calls minerva in commendation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And coÌ„mends Agamemnon for having an eye like Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they coÌ„mend a skie coloured eye a heavenlike eye For he is the creditor hath right to the sum that hath the bond looks for payment at the day Besides nothing more discovers an excellent nature then an excellent eye And hope is the eye of the soule yea of the grace of the soule yea of faith the principall grace of the soule Rom. 8.23 So that it being rightly fixed on God in his promises proves home to man his safe spirituall condition So the Psalmist Lord I look as one of thine And Psal 25.15 mine eyes are ever towards the Lord. The spouse also is said to ravish Christ with one of her eyes Cant. 4.9 And the excellent Saints are like the beasts Revel 4. verse 6. full of eyes within and before and bee hind Therfore upon this first motive let us labour to have this eye of hope this expecting looking eye which maketh the Church its prospect and her renovation its expectation 2. Motive 2. A serious hoping hastens the performance of thing hoped for for God must be pryed into ey'd with hope prayed unto as the challenger of the things hoped before he will do any thing Ezek 36.37 Psal 31.24 Psal 33.18.19 So the Psalmist God shall strengthen your heart all ye that hope in the Lord. The eye of the Lord is upon them that feare him upon them that hope in his mercy to deliver their soule from death to keep them alive in famine Our soule waiteth for the Lord he is our help our sheild The Lord taketh pleasure in them that feare him in them that hope in his mercy Psal 47.11 When a creditor tells a debtor that he lookes for his mony at his day according to the debtors promise the debtor will hasten to make ready his mony So the Lord to performe his promise when we by hope looke for it at the day And therefore as the Lord is pleased by promise of mercy to become our debtor so David challengeth him at his day Psal 102.13 Arise O Lord and have mercy upon Zion Rom. 8.32 for the time to favour her yea the set time is come So when about the time set by God Dan. 9. The Saints Zechary Elizabeth Simeon Anna c. waited for the consolation of Israel then in due time God sent his sonne Rom. 5.6 And if hee hath given us his son how shal he not with him also freely give us all things Thirdly 3. Motive Most would have heaven especially if they could have heaven upon earth Se here it is so promised it so to be possessed And Rev. 5.10 And hast made us Kings and Priests unto our God and we shall raigne on earth And this heaven beneath is the earnest of heaven above Therefore shall we not hope for it In passion wee wish our selves in heaven much more should wee on grounded consideration And if to be in the house then to be in the porch that necessarily leadeth to it for all of that age and for our posterity if not for us We are so wheeled about with heaven that we cannot one would think forget it sure enough not get out of it fall through it So that if men perish it must be by burying themselves alive in the center by earthlinesse and emptinesse of heavenly hope 4. Wee mightily affect newalties 4 Motive As one once so we make it our Motto Nil jucundum nisi quod reficit varietas Nothing hath any jucunditie in 't but onely there is a refreshment from varietie Loe here is a newnesse of all things The Astronomers mightily gaze after new starres though but so in their sildome appearance The husbandman mightily joyes in a new soyle new broken earth How much more should we desire believe and hope for a new spirituall heaven and earth upon earh when so firmely prophesied and promised 5 We mightily cry out against unrighteousnesse and sigh for right to take place And wee are quieted and comforted if a Judge promiseth us that he will doe us right How much more should we desire and hope on God that cannot lie nor bee weake or unwilling to doe good to bee eased of the unrighteousnesse that oppresseth the Church Meanes 1. Consider we have a promise 1 Meanes under Gods hand yea many promises By the Prophet Isay of which a fore Of Saint Peter here taking up those promises and avouching them yea since Saint Peter wee have a Propheticall promise by Saint Iohn in the Revelat. 21. yea the whole book of the Revelat. tends to this as one whole System of promises Now God cannot lye Tit. 1.1 He hath sworne that in Isaack that is in Christ Gen 22.16.17 all the nations shall be blessed this includes all things God cannot be perjured Secondly It is God that makes these promises long since Above 16 hundred yeares since the last of them And much more the formost of them and as all other his promises have not failed The nations are blessed in Christ comming Iosh 21.45 The rest of Isaiahs prophesies are fulfilled touching the Israelites captivitie in Babylon and their returne The rest of Saint Peters prophesies are fulfilled He suffered Martyrdom as he foretold All the other of Saint Iohns prophesies are fulfililed in the former viols and seales to these times And now if ever we see a dawning of the prophesie of the text and the promised mentioned in the text why should we not beleeve Above all in promise keeping doth the Lord glory to shew himselfe a Iehovah Thirdly Exod. 6.3 consider these impleaded promises Saint Peter hath impleaded the promises in Isai Saint Iohn the types and visions in Ezech. And the Saints especially within these few yeares have mightily challenged God on these promises that speake of a new heaven c. uttered by Saint Paul and Saint Peter Therefore make sure God for his honour will not have so many eyes upon him and fayle in his promises so divulged and canvased Object 1. This is a difficult businesse Answ Hope is of such things Rom. 4.8 creation is a about such things Potentia irresistentiae the promise saith these new heavens c. shall be created In creation the creature cannot resist Remember the Atoms and hopelesse beginnings of Luthers time Object 2. God useth meanes we see none competent Answ Hope that is seene is no hope Rom. 8. Creation is without meanes Immediate creation absolutely of nothing So the Chaos Mediate as of Adam of that which was as good as nothing Nor can the object bee so properly intimated to bee a meanes in creation which is meerely passive but God presents to us many meanes which we see not especially under the relation of meanes As the enemies owne plotts are oftentimes made meanes Psal 9.16 Pro. 11.8 Object 3. But oft and by fits things run crosse and contrary Answ Creation is out of contraries Gen. 1. And so is the creation of the Churches reformation Remember Israels deliverance out of Egypt Object 4. But still the Churches enemies are many and strong and the Church is weake Answ Creation is invinciable It turnes water into wine God could make any thing of the beautifull world out of the Chaos Object 5. We are unworthy many unworthy persons and things yet in the Church and not only here left but here loved Answ God tells Israel hee would deliver them for his owne sake for his name Ezech. 36.21 He will be jealous for his name Ezech. 39.25 And not for their sakes Ezech. 36.22 There is no worthinesse in the matter of creation God made us his new creation in Christ when wee were enemies much more therfore being now reconciled shall we be delivered from wrath Rom. 5.10 To wind up all for it is high time God hath said and said it shall be trouble wee not our heads when how wherewith Trouble wee if we will doe any thing our hearts to bring them to beleeve God is so sweet in his mercy so sure in his truth so supreme in his power that as in prayer we cannot be denyed Luke 18. v. 1. ver 7. unlesse wee will bee denied so there is no reason why we should not beleeve and hope but onely that we will not Wherefore let us fall short of nothing for want of a doing praying living saith and hope put forth we our hope upon the promise with an holy protestation of minde oft resolved Ezech. 33.11 and renewed according to the expression of the text Nevertheâ—â—â—â—â— notwithstanding all difficulties and doubts wee according to his promise looke for new heavens and a new earth wherein dwelleth righteousnesse and still at the close let our owne hearts answer Amen Amen FINIS
THE NEVV WORLD OR THE NEVV REFORMED CHVRCH Discovered out of the second Epistle of Peter the third chap verse 13. Neverthelesse we according to his promâ—se looke for new Heavens and a new Earth wherein 〈…〉 righteousnesse First opened briefly and some points pourtrayed and propounded â—â—fore somâ— of the Nobilitie and others in the Country Afterwards more fully delineated and prosecuted before the Honorable House of PARLIAMENT May 30. An. Dom. 1641. And upon the request of some of them desiring Coppies was limbed up for the presse according to the maine parts then and there delivered By NATH HOMES Dr. in D. LONDON Printed by T. P. and M. S. for William Adderton and are to be sold at his shop in Duck-lane 1641. TO THE HONORABLE THE KNIGHTS AND BVRGESSES OF THE HOVSE OF COMMONS ASSEMBDED IN PARLIAMENT Worthies of Israel IN this extreame age for this last is mostly upon extreames if I should write nothing but a Title of dedication as they call it J should seeme Cynically to neglect Nâ—mios in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod If J should inlarge the Phylacterie or Panegyrick of usuall prefacing J should be thought Pharisaicall or Parasitiscall If I should relate what relations have been between some of you and this Embryon of thoughts to quicken it to that it is now growne J might be deemed here importune unseasonable if not impertineÌ„t Or if I should take upon me now to implore your forward spirits to doe any thing for the Church or State I should but anticipate the booke it selfe Therefore J shall onely spend so much time paper and words as to assure you that in and from my best intentions and affections this discourse is yours my prayers yours and what by my utmost abilities and endavours J may doe for you in the Lord is also yours Your acceptance is onely to reade that and to beleeve this I know truth will maintaine it selfe The Lord hath made it a God on earth Magna est veritas praevalebit But somtimes her speaker is maligned Gal. 4.16 for her sake though an Apostle The ungrammar'd world will pinch on the moode and tense when they cannot gaine say the sence Jf the sermon was preached for your sake and the world prate against mee for the Sermons sake I hope you will looke upon mee innocent and candid in my intentions for the same reason Solomon favored Abiathar that was really in fault * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hortis vir Hee forbare to punish him as he deserved because saith heto him thou bearest the arke of the Lord God before David my father and because thou hast beene afflicted in all wherein my father was afflicted J minde my promise of brevitie Therefore for close The sweet God of heaven blesse his Majestie the true nobly Nobles and you worthies in this our Israel for that great good you have done and the same God prosper you that the wine of the Churches through reformation kept to the last may prove the best to the increase of the Churches joy of feasting bere with her Christ Iohn 2. Prov. 9.1 2 3 4.5 Isa 25.6 Mat. 22.4 in his pure ordinances Is the earnest prayer of him that is intirely yours in the Lord with all humblenesse NATH HOMES From his unworthy obscure study Agust 4. 1641. THE NEVV REFORMED CHVRCH 2 Epist of PET. 3. cap. verse 13. Neverthelesse we according to his promise looke for new heavens and a new earth wherein dwelleth righteousnesse THat your thoughts may goe Logically downe with me to my Text I shall give but a word but point with the finger to intimate the way of the Apostles method viz. his scope being to cure the immorality of the last times he goes the Paracelsian way of Physicke That is to apply hot remedies to hot diseases The diseases of the last times Verse 3. being scoffing and jearing at the last times the common walking fire or squib-guns of Hell-Zelotes to flare and flash in the face of truth and honesty The Apostle applies this hot operating dosis That as sure as the Lord would hasten the last day so would hee make it an hot day as much hotter then the day of judging the old world as fire would bee hotter then those waters vers 5. to the end of the 10. This therefore saith the Apostle should awaken men before it come The consideration before the execution as the dawning before the sunne-rising and put men first upon a conversation of piety vers 11. And so secondly upon an expectation of eveilasting felicitie vers 12. Yet so saith the Apostle as we doe not looke over or beyond that wee are to looke for before that great day namely new Heavens c. And therefore the Apostle like a Cautionist brings in the word with a Neverthelesse Neverthelesse we according to his promise c. You perceive already I beleeve that in the first word there is just occasion given not to slight the very Grammaticall expression of the holy Ghost in my text As that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke to which the Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly answers signifies either Neverthelesse as in our new translation or an adversative High Dutch Aber. So also Arius Montan. or diversative But as in the old translatioÌ„ and in the translations of other Churches in their native language The learned Translators therefore in our last translatioÌ„ saw some emphaticall thing in this small title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they drewit out into such a length and perceived no doubt as wee conceive receive the Apostle that if he had here meant the same materiall Heavens as in the former verses he would have said And we expect and not have used such an exceptive or a word so commonly rendred exceptively adversatively as therby to glance our expectation to an heaven upon earth before the Churches arivall at the Heavens above the earth And that with a beleeving expectation or hope as the word in the original signifies and not a conjecturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of bare opinion So that the blessed Apostle in his illation of this verse seemes to use a kind of Rhetoricall Epanorthosis or correction of himselfe thus say I the heavens shall bee dissolved Neverthelesse so understand me as that I still meane we shall have now heavens c. here And because naturally mens thoughts are very flat and their affections dull touching this heaven upon earth therefore the holy Ghost useth other flowers of eloquence to dresse forth and adorne this glorious estate of the reformed Church First a metaphor comparing it to Heaven the best condition that is because the Churches reformation hath its origâ—nall thence and its end of perfection there And meane while hath the speciall presence of God there which is the very forme of heaven Some of the pious Fathers In so much as in that respect some of the Ancients said Heaven was a qualitie rather
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
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
Irenaus confesseth was Papias whom they conceived to have beene Saint Iohns hearer And so as they intimate knew Saint Iohns minde and meaning to leane that way But as the text in that 21 of Revelat. shewes that Saint Iohn did not so meane so Papias was not a hearer or seer of any of the Apostles and therefore not of Saint Iohn So hee confesseth himselfe In exoâ—â—â— Sui operis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for the ignominie that that opinion drew on it selfe Lib. 3. Hist cap 33. Eusebius saith that Papius the first Authour of that opinion was a credulous man and apt to receive fables for verities So hee Therefore Saint Hierom justly confuted him and his followers And so in allages following their times are recorded in the most judicious and pious ecclesiasticall writers most justly confuted as guilty of a grosse error in that respect To ssan Cens patram Fox Act. and Mon. And for mine owne part I see not Cui bono to what end any should bee zealous for the opinion I would willingly know of the late Arminian sect why they are so hot for it And of those Anti-Arminian orthodoxe that seeme to hearken this way whether this Tenet may not dazle their sight from seeing and looking after that more generall restauration of the Church of Gods pious ones whiles they stare so after a surmised imagined comfort of the small handfull of Axe-hewen or bloodshed martyrs And untill then that I receive that satisfaction and an answer to other doubts I shall desire by the leave of charitie to hold where I am against Chiliasme with modestie As for this text of Peter it seemes farre enough from that opinion First because Heaven and Earth are distinctly named and heaven before earth as the chiefe of that newnesse here meant Secondly this newnesse was first in these expresse termes primarily prophesied to the Jewes though participatively to the Gentiles and that after Isaiah had prophesied their captivity Isa 65. Isa 66. view the contents and after the method of the chapter how Iewes and Gentiles are put together to receive these promises but the Iewes are put first and as the principall the Gentiles as accessory partners should seeme as a comfort to them And to them now scattered and to the same purpose mentioned againe by Saint Peter here But if this new heavens c. should bee promised onely to Martyrs resisting to blood from how narrow and particular and sad a Topick place or argument would these intended comforts bee drawne For wee see how few or none of the Jewes have beene Martyrs hitherto and how forlorne their condition hath beene and so unfit to here of greater miserie as a way to so short and particular a comfort with the restored Church of the Gentiles in that kind Wee must therefore fly in the middle Region goe in the middle path Medio tutissimus ibis We therefore by new Heavens and a new earth understand a new forme of worship religion in the expression thereof reformed brought more close to the rule of the Gospel made more spirituall and heaven like and earthly men made new changed turned into new creatures by the power of Religion so reformed And thus in divers places heaven signifies religion and earth the persons religionised Mat. 13. oft Epistle to the Ephesians oft chap. 1. vers 3. chap. 2. vers 6. chap. 3. vers 10. chap. 6.12 Because the externall worship is a type of heaven Psal 15. Heb. 8.5 Heb. 12. vers 26 27. Hagg. 2.6 In which two last places where it is said God shooke once and would shake againe heaven and earth the Lord alludes to mount Sina Exod. 19.16 that thereby thunder and lightning and earthquake hee shooke the heavens materiall and spirituall the law and tables when he delivered them and the earth materiall and metonimicall or metaphoricall the men Moses and the rest trembled and so at the giving of the Gospel Heb. 12.18 to 28. by the sufferings of Christ the heavens and the earth seemed to be moved The Sunne eclipsed the earth trembled the heavenly temple rent the beholders quaked And at the giving of the spirit for extraordinarie gifts as seales of the Gospel there was a shaking of one of the lower heavens the ayre as Saint Paul calles it an heaven by reason of a mighty wind So that this shaking signifies all one with making and creating new heavens c. And to doe this according to his foregoing promise is to doe it according to Isa 65.17 Isa 66.22 and Hagg. 2.6 In the expectation of which Saint Paul Heb. throughout the Epistle And Saint Iohn throughout the booke of the Revelation joyne for this new state of the Church being then but begun and in part and here and there but in a few particular places in comparison of what should be for future when Jewes and Gentiles should both come in and in regard that this begunne newnesse soone suffered much eclipse and interception o're it should for future therefore the Apostle Peter and the rest of the Apostles looked beyond that to a future perfection As for the righteousnesse that shall inhabit in this new estate of religion and men it is questioned by some whether the righteousnesse of Christ as more promulgated or the righteousnesse of men as more practised bee here meant But the rules in subordinate things are not contrarie therefore nothing hinders but both are here meant And by reason of their Connection must be First It s here meant that Christs righteousnesse shall bee more revealed unto men and into men Rom. 1.17 And Christ being made unto them righteousnesse hee shall also bee made unto them wisedome sanctification and redemption 1 Cor. 1.30 For when the grace of the Gospel appeares not onely unto men but into men it teacheth them to deny all ungodlinesse and to live godly righteously c. Tit. 2.12 And these righteousnesse or righteousnesses in the descent shall be a towne dweller a free Denison of this new world and its kingdomes A freeholder in feesimple The text being thus opened you may perceive the summe of it to be a divine Cosmography or a divine description of a spirituall new world In particular wee may note first the Antipodes the contraries to the inhabitants of the Eden or more glorious tract of this new world And these are pointed at in the Neverthelesse What ever the world thinke whether scoffe or not scoffe Have a vaine hope or no hope or what ever meere good states men or generall honest minded men touching only an heaven above Yet We Neverthelesse we looke for c. So that this antithesis distinguisheth these discoverers of the new world from their hope and the object thereof 2. The Hemisphere of the new found land of this new world And that 1. By the substance Heaven Earth 2. By the Accidents or qualities or properties of both 1. The Noveltie or newnesse 2. The Equitie or righteousnesse
most easily pointed at 3. Probation wee goe no further for proofe then Saint Iohn Coeve and of the same time with Saint Peter who also was told by the spirit of God that though the promises of the Prophet Isaiah touching the new created heavens were to be fulfilled in this life that yet the events were yet to come And therefore that the Church might know them more distinctly Saint Iohn sets them downe more largely so as in every verse throughout that 21. chapter of the Revelation wherein hee handles the point there is a plaine argument that Saint Iohn cannot bee understood of heaven above as some would but of the new heauen here below 4. Demonstration the reason why the Church hopes is in regard of God The reason why the Lord gave the Church that ground of hope is in regard of the Church The Church hopes in regard of God i.e. in regard of his promise to the Church There would be no looking no sight if there were no colour and light no ground of word and a Prophet or an Apostle from heaven to give light of it And the Lord makes those promises by the Prophet Isaiah and gives us more light of them by his Apostles in regard of his compassion to the Church To remove her evills To promote her good To remove the evils of the Church viz. Nothingnesse Childishnesse Rustinesse That the Church might not decline either towards nothing or childishnesse and foolishnesse or rustinesse and sinfulnes For what is originall to the Church the Church is inclined to be actuall in if she be in her declension not in her spirituall augmentation By Adams fall was the grand wound given the Church to make her decline to breake her and imprayre her perfection yea and at first almost brought her to nothing So then God made the Church the first grand promise to put her in hope that as long as the world stood shee should not turne into nothing she should not bee annihilated After this all the times of the old Testament espectially of the Fathers the Church grew so childish that nothing but rudiments the rattles of the ceremoniall law the guilded corners of things shaddowed landskips of things would give her content Of these the Apostle speakes in his Epistle to Galat. Chapters 2.3.4 Therefore least the Church should rest in these the Lord by his Prophts in the old Testament prophesied and promised a more excellent estate under the New Testament Finally when this time was past that the New Testament was begun the Church no sooner obtained some rest from persecution but shee grew rusty with ambition contention and other aberrations both of opinion and practise See Fox Acts and Mon. in Constantine As is apparent soone after Constantine the great his time and neerer both of times and places how restinesse causeth the Churches rustinesse Therefore that still the Church might hold up her head and looke beyond all these things to a more glorious condition then the world could afford the Lord by the Apostles sét before them the promises of the new heaven and earth 1. By Saint Peter in text 2. By Saint Iohn inlarging and inculeating them in Revel Because vice versâ by a retrograde motion from rustinesse the Church will decline to childishnesse Rust weakens the mettle sinne weakens the soule And rusty old age makes a man twy-child And from childishnesse will the Church decline towards nothingnesse In Rome if not nearer this may be seene From abundance of sinfulnesse through ease and idlenesse the Church grew to abundance of ceremoniousnesse From thence she fell into idolatrousnesse and so farre she went there shee became utterly nothing To prevent therefore such a gradation and dissolution of the Church both in regard of his owne Compassion and in regard of that impression hee hath made upon the Church hee hath promised to lend her his assistance to raise her to this glorious condition In regard of his Compassion for if when the Church wanted no goodnesse he promised her greatnesse in Paraâ—lise much more now in more distresse that shee hath iâ—oulke a greatnesse but wants goodnesse will hee promise it and performe In regard of that impression the Lord hath made upon the Church for if God hath stampt on nature a generall abhorring of vacuum of a voyde place emptie of any naturall body for that would breake off some linckes of the chaine and fast dependance of the naturall universe and cause a selfe annihilation of nature more or lesse And therefore nature hath devised many changes generation corruption alteration augmentation diminution locall motion and that of particular bodies contrary to their owne proper natures as water to ascend in a pumpe Aire to descend into the earth in an earthquake to shift her naturall sonnes out of the way upon attempts of vacuum that none of them may perish how much more is there an impression of grace on the Church of abhorring this least selfe annihilation or loosing any of its spirituall perfection and is most loth to be worse but desires to be as much better as shee may Therefore as the Lord helpeth the naturall world to conserve it selfe so hee helpeth the Church by efficacious promises to sustaine her spirituall condition 2. To promote the Churches good viz. To draw on the Church To draw up the Church To draw on the Church in patience and holinesse So runnes the context with the succeeding verse Wherefore beloved seeing that ye looke for such things i. e. promised new heavens earth as it is in the text be diligent that ye may be found of him in Christ without spot and blameles Heb. 12. i. 2. Compare with this that of the Epistle to the Hebrewes Wherefore seeing we are compassed about with so great a cloud of witnesses let us lay aside every weight and the sinne which doth so easily beset us and let us runne with patience the race that is set before us looking to Iesus the authour and finisher of our faith As aparent promising his married children to bee a daily friend to them to build their decayed house new for them and to make every thing new is a great incouragement to them more patiently to beare the deprivation of their parents personall presence and the combrance of the many cares and troubles in the flesh 1 Cor. 7.28 as the Apostles speakes attending on marriage so Christ personally being gone into heaven till the full restitution of all things promising his children to build them a new world Revel 21. or a new citie i.e. many houses and to make all spirituall things new for them it doth much stay their hearts It makes them hold up their heads as after a redemption drawing nigh as after a recovery to life after a lying at the point of death Rom. 11.15 As a travellour the more hee sees the approach of his journeyes end the more hee is cheared so spiritually in this 2. To draw up the
stick yet closer to them They will smite them in the conscience stick a dagger of offence in it pull it out who can So in the ten persecutions by feares to make men sacrifice to the idoll So in the Phillip and Marian persecutions to threaten men till they made them abjure and forsweare the truth And when they have wounded thus will they can they heale Howbeit God would not loose his Martyrs but his spirit made them keepe their first vow in Baptisme and so after they suffered death for Christ voluntarily Exech 13.22 no. If the Pharisees draw a Judas into a fact of Treason against Christ all they answer to him comming to them with his consience dreadfully bleeding see you to it what is that to us much lesse doe they regard the affliction of a Ioseph although as in that Hos 6. caused by them It is their joy to make the hearts of Gods people sad whom the Lord would not have to be sad and to strengthen the hands of the wicked Marke the hands for sinne cannot strengthen the heart And yet they thinke they come not close enough and therefore they will give the Saints one deepe stab more They will smite them in the very image of God in them You be the holy brethren And how are they brethren but by being children of one Father God having his divine nature in them 2 Pet. 1.4 And how are they holy but by from God wishing working them to be holy as he is holy 1 Pet. 1. Mat. 3.7 yet this holinesse they venemously just as a generation of sharp toothed vipers bite at You be the precise ones pure ones the Puritants Which last terme hath beene a long liv'd murtherer to kill sound doctrine holy life sobrietie equitie all that is good As said a Parliament man in Parliament the word Puritan in the mouth of an Arminian signifies an Orthodoxe divine in the mouth of a drunkard signifies a sober man and in the mouth of a Papist signifies a Protestant So generall is that name grown now that with it the wicked Ismaelites open their mouths wide make an odious wide mouth Isa 57.4 and spâ—rt themselves So that their mouthes being venomed and their throats hissing this name in them is as a sting to make them â—ike the dragon Revel 12.4 ready and prepared to devoure a young professor before hee is hatch't Therefore pious Queene Elizabeth seeing the mischiefe comming upon religion by such approbious termes made an injunction against them that they might not thunder strike or lightning blast or cerebrate the gay blossomes of tender profession And I live in hope to see a good law enacted against so bad a malefactor as this soule-killing Nick-name hath beene for these many yeares even farre too many And thus and thus and thus will the wicked smight and smite the godly the meane while Revel chap. 13 10. chap. 14.12 if the Saints lie still and if they doe here is the patience of the Saints the wicked smight on and strike as if they cudgelled onely a sack not a Saint The smighters sing whiles the Saints cry The smighters curse whiles the Saints pray The smighters shed the Saints blood whiâ—es they shed teares If on the otherside the Saints ever so modestly stirre in the behalfe of righteousnesse what a stirre doe those men presently make If the godâ—y speake of and in the behalfe of righteousnesse before châ—se mâ—n then they jeare them These be factious all â—or law they be precise pharisaicall hypocriticall seeming to be after Gospel If the Godly speake to thâ—se men foâ— righteousnesse and justice then they will use them as the Soâ—â—mites did Lot at least say they would viz. worse Gen. 19 9. for speaking but reason They will misuse them wose for intreating them to be better Exod. 2.17 c. as Pharaoh deaâ—t with the Israelites If the Godly speake to God much in prayer to procure or administer to them justice and righteousnesse then their small friends those sons of the world will call them Lollards Fox Act. Mon. in Queene Maries time because they cry Lord Lord unto their God If they bee hunted with persecution so that they are forced to turne night into day to pray before day or a portion of righteous usage among men and to worship the maker of night and day then those sonnes of Belial spirt that poyson upon them that they rise early to worship the Sunne-rising Fox Act. Mon. of the ten persecutions If they professe their beliefe of and in all the Scriptures that promise them succour and propound to them examples how the Lord hath delivered his people from their enemies as Sampson and by him the Israelites from the Philistines by the jaw-bone of an Asse then they cast upon the Christians this Heil-hatch't obloquie Fox ibid. and made-ly that the Christians worshipped an Asses head If the Saints professe they love the righteous and especially that right doctrine and righteous conversation they confessed and professed as Waldus Hus Luther Calvin c. then they call them in scorne Waldenses Hussites c. As if either of these was the highest originall of that truth they professe and that they were as very Hereticks as they would have those to be in the opinion of them and their adherents Finally if these poore harmelesse sheepe are worried and wearied from among men Heb. 11. to mountaines and dens and Caves and so part with all and kisse povertie with pietie rather then in riches to loose Christ yet the wicked leave them not but as the dragon cast out these floods vomit out this filthy flegme after them that they are poore men of Lyons the religion doth nought but make men fooles and turne beggers as many amongst us now adayes can say on lesse occasion and that such flying Christians are * i. e. wolves of the â—ocks Fox Act. mon. Turri-lupins If these are not touches enough to discover the unrighteousnesse of the old heavens then mens cyes are old and their judgements uâ—righteous that they cannot or will not see the right For proportionably still it is so every particular way of piety and equity and standing for these get an ill report and a scornefull name from the black mouthes of the sonnes of darkenesse As that they are Factionists Humorists Scrupulous fooles Protestants stript of their witts enemies to the common peace c. Thirdly This Doctrine instructeth us in this That as long as the Church dwelleth under or in the old heavens though shee may in her true members have some newnesse and righteousnesse in themselves yet in regard of the present opposition of this old unrighteous world and the indisposition of the present old Church contented with her old wrinckled ragged condition as if shee knew no better that newnesse and righteousnesse are nothing to that she shall have when she shall see and sue for a better condition The footing of this
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