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
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
then a place Secondly and Hyperbole or high sounding expression of the newnesse or newalty of this state of the Church calling it a new heavens a new earth as if of another substance for so new imports of a new substance Howbeit the Apostle only meanes new in accidents in qualities circuÌ„starces Yet so he speakes to draw on our minds to reach home to a right opinion of those new heavens c. That there shall be such a renewed condition of the Church as if it were a new one The like expression the Apostle useth in describing the righteous condition of the renewed Church saying that therein shall dwell righteousnesse putting the Abstract for the Concret Righteousnesse for righteous men a righteous people For no men or people can be purely righteous in this life That is the prerogative and incommunicable difference of Heaven properly so called Lastly for a full evidence what is the meaning of this text let us consider it Theologically in the Divinity of it Neverthelesse is a distinctive particle first of a new Heaven on Earth from that above secondly of the Saints hopes from the worlds As for Heavens and new Earth Some looking on these words cursoryly A lapide and with an ordinary eye have runne away with a confidence that they are to be understood of the Heaven of Heavens and the eternall glory of the Saints there But these interpretors are heavenly wide For this interpretation is too spirituall For besides what we said in the Grammaticall consideration Note here first what neede was there of this commendatorie information of the glorious estate of Heaven which is glimmering in the darke minds of heathens witnesse their discourses of the Elysian fields 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the immortality of the soule much more doth it glare in the inlightned minds of the Saints Last of all was there any neede to tell the Saints that in Heaven above dwells righteousnesse Secondly how or wherein might the Prophets and Apostles meane that the heavens of the blessed were new more to the Saints in their ages then to the rest of all the Saints who by a continued howerly sucession in one place or another are going to the same Thirdly If Heaven here signifies the state of glory what shall wee doe with or what shall wee make of the new earth Fourthly if the new heavens here meant are promised new heavens and with knowne promises and in all ages the ablest of Gods Church could never parallel to this text any other places then Isa 65.17 Isa 66.22 as precedent promises And Revel 21.1 Asuttered by S. Iohn the Apostle who was Co-Apostle and Coeve of the same time with Saint Peter though the time of writing may somewhat differ how shall we wrest those promises to meane the heavens of glory for no violence can doe it without many manifest contradictions Object Other Divines commonly called the Chiliasts or Millenaries would as their names import understand this text of the Martyres reigning a thousand yeares on earth as in a particular speciall heaven upon earth peculiar to them before they be taken up soule and body into heaven above But these are as wide on the other side and that as farre as earth from heaven of innumerable particulars that might be alleadged let us at this time bee content with a few touches First for that leading place as they account it Revel 20.4 c. let us goe no further then the expresse text and thus farre it acquites it selfe First that the text speakes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the soules of them whose bodies had beene smitten or be headed with the axe not their bodies too should reigns these 1000. yeares And although soules oft times in the Scripture do signifie the whole persons soules and body conjunct yet soules cannot so signifie here because the holy Ghost precisely and emphatically prevents this by telling us that the axe or some such mortall engine of Martyr-dome had distinguished the soule from the body as farre as Heaven from Earth The holy Ghost intending hereupon to comfort herein the Church on earth touching those bleeding members Answ That howsoever to the senses opinion of the world these slame Saints may seeme to perish yet as their bodies are asleepe in the earth so their soules for each moment of Martyrdom and bodily death have 1000. yeares reigning i. e. an eternity of felicity in Heaven or their soules have many yeares felicitie in Heaven till God set their heads on their shoulders againe and revâ—ite their bodies to their soules Object Secondly it is not in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they rose againe or lived againe which would have somewhat sounded of a resurrection of their whole person But it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They those soules lived in Heaven And although there be in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived againe yet it is about a contrarie sort of people and about a contrary businesse Namely that the wicked unregenerated world the meane while had not so much as attained to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of living againe by regeneration in the second Adam since their death in lapsed first Adam in whom standing in innocency they were alive And so saith the text expressely for the thousand yeares Pareus on Revel Haee opinio est contrasidem cothalicam Ioh. 5.28.29 Let him that wil be satisfied in this poine reade that learned Pareus on Apoc. 20. where besides his câ—ment he hath exquisite tracts and particular disputes of the point i. e. the long time the Martyres soules had beene and should be in Heaven even afore the generall resurrection the wicked so ill thrift all this time on earth under the meanes of grace that they attaine not to the first resurrection the first degree of life eternall to live by conversion Answ This opinion of Chiliasme saith a most grave learned generally approved Divine as most hath beene in Christendome is contrary to the generall and universall faith and beliefe professed by the Church in John 5.28.29 as hee quotes the place And therefore it made the Church of God along time to doubt of the authority and authentie of the books of the Revelation Even so long as unskilfull interprâ—tours wrested it to this opinion Object We are not desirous to conceale that many of the more pious and learned Fathers were led away with that opinion Answ But then let us have leave to note the levitie of the cause and the ignominie of the event The cause was a meere credulousnesse of the later believing the report and opinion of the former Augustine believes Victorinus Pictaâ—iensis He Dyonisius Alexandrinus He Hepos Episcopus Egypti He Tertullianus He Irenaus He Justin Martyr at lest these were the men if the order not so exact that handed this tradition from one to another And the last man on whose sleeve they all hang the chiefe of their beliefe in this point as
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
Church to make her as more heaven-like so more heavenly And that in her judgement as well as her desires For if an estate of the reformed Church on earth be called heaven compared to a new heaven how excellent is heaven it selfe which is the patterne exemplarie cause it selfe which this lower heaven doth but imitate Acts 3.2 If the gates of the materiall temple were beautifull how beautiful is that temple of heaven where God himself is immediately in fulnesse of glory whose maker builder is God If one part of this new heaven be so glorious viz. Heb. 3.4 2 Cor. 3.5.6 the Ministrie of the Gospel in so much that the ministrie of the law in the Mosaicall Church had no glory in comparison how transcendent is the glory of the whole state of glory 1 Cor. 2 8.9.10 If eye had not seene nor eare heard nor heart conceived the excellency of the Gospel till God revealed it experimentally by his spirit much lesse can it be apprehended what are the heavens of glory till we pertake of the glory in heaven And as these prophesies and promises doe make the Church more heavenly in her apprehensions so in her affections As woings make lovers minds betrothings betrothings make them minde marrying so these woing and betrothing restitutions doe cause the Church to long for that condition when the Church shall be as a bride ready trimmed to be fully married and enter into heaven to sup with the lambe Revel 21. Christ Jesus her husband in glory As the more successe the sayler hath in his voyage rounde the world the more acquaintance he hath with and delight in the new hemispheres of the heavens and new constellations of starres so the further the Church on earth goes with her full-saite of knowledge faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coll 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.11 and hope of the new militant Church on earth the more shee will discerne and desire the last and best heaven of heavens This Doctrine being thus inferred explained vindicated proved demonstrated is usefull for Instruction Examinatiō Humiliation Consolation Exhortation First for Instruction or information of the judgement in three things 1. That the thoughts and hopes of the world are very much at rovers and randume besides and asquint from the common cause the Common good So the Doctrine closely grounded on the text whatever the world promise themselves c. whatever they tinck or thinke they think not as the godly hope not as the godly intent on the common good yea who can guesse what their vaine thoughts or hopes are The common good Ier. 4.14 or evill of the Church is nothing to them so they passe by Lam. 1.12 If they bee presented with considerations of Divine justice future judgement in case of non-repentance at these either they mocke or are as stupified through wilfull ignorance So our Apostle in the beginning of this chapter before the text They returne to their former walke in their own vomit or common mire or salt matshes of the world ut juvat immenso spatiantem vivere Caelo like vaine-headed men in a walke whiles they see most of heaven they thinke least of heaven If their spirits be a wakened they turne their edge the cleane contrary way If a Rome as one once said in an Apothegme be to be sould these worldlings these terrae fily these roving archers are the men that set the price on her A Machiavellian a tribe of friends a kingdome of common good for his own ends For he holds close to his theoreme or rule Pereant amici modo intercidant inimici He is at the same passe to put off at a low price some few great ones as many inferiour ones Now he can as trimly act the Judas If the K. of the Jewes may be bought and sold for Quid aabis at a rate he will betray him These are the Popes Merchants and Markets Revel 18.13 and his butchers shambles to deale in slaves and soules of men But one the other side let these worldlings meet in the face any opportunitie of advancing the common good to bind up the wounded Levites to preserve many a poore Sosthenes from beating Acts like Gallio they care for none of those things especially if the businesse of so great consequence as to rebuild the decayed temple they stick heavily answer lazily Hag. 1.2 The time is not yet come to set about it If a church a Kingdom should put themselves into such mens hands intrust themselves with such moles how profoundly and remedilessely might all bee betrayed And therfore it is not a small mercy that the Lord hath found out so many worthies of Israel to be faithfull to Israel 2. Thing wherein this Doctrine doth instruct is this It is the common condition of godly men that though they dwell in the heavens of the Church on earth as long as they dwell in the old heavens in that state of the Church that is old in comparison of the new to come they shall bee where there is a want of righteousnesse There will be store if not of corporall bee sure of spirituall wickednesses in * So Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly places Ephes 6.2 This heaven is seamed and fringed about with Hell Things are not right there is a want of righteousnesse in the * Psal 12.1 Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vilitas Gen. 15. Zech. 1. Psal 137. abstract So when the godly dwell in Egypt in Babylon still they found righteousnesse to bee a Phaenix a scare bird Alwaies thus it will be be we contented with old things as long as wee will I meane still the old Heavens either there will bee a defect of righteosnesse Or a defection from righteousnesse Or a disaffection against righteousnesse A defect of righteousnesse either men will bee ignorant or negligent of righteousnesse Ignorant when men looke not after the righteousnesse of God the originall of all righteousesse but goe about to establish their owne rightousnesse Rom. 10.3 and so doe not submit to the righteousnesse of God Thus it is with men when they are blind at the Doctrine or fumble at the practise of righteousnessse So stubborne Papists and ignorant sottish Protestants they seeke a righteousnesse in blankes as that they meane no hurt In negative ' Phariseisme they are not this nor that In things of no life or activitie in themselves viz. in performances as their wee have fasted Isa 58.3 Luke 18.12 And that often too though too oft to bee good However Performances of duties are good praises not payments to God thankesgivings to God No salvation given to men For they all are nothing in themselves though done never so well Iohn 5.39.40 Observe well and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word search is to bee read indicatively as a relation rather then imperatively as a command Compare the 39
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
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
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
most part So called by Homer and Virgil and Historians Hundredcitie Cret 1 Cor. 5.2 1 and 2 and 3 chap. Now it was much to have one congregation in a County or citie In Creet an hundred cities And severall Elders ordained in them all for every particular congregation Tit. 1. Innumerable things and places more might be spoken for this acception and meaning of the word and nature of a Church But to returne to the point Saint Paul is much troubled that the Church the congregation at Corinth were so careless e as that they had not mourned and removed the incestuous person And the Apostle exhorts them he being absent I say exhorts them to excommunicate him If the Apostle had beene a particular member of that congregation he must have beene present As in all instances naturall civill ecclesiasticall the member acts in the body whiles united no longer But being a transcendent eye over all congregations as we know he was an Apostle to all the world though absent he exhorts them to act Mat. 28.19 Act. 9.6.15 Act. 13.1.2 and to doe their duties among themselves towards themselves in the union and relation they stood So that still the particular Church or congregation is subject to Christs Apostles and all lawfull Synods orderly and lawfull gathered according to the Scriptures in the nation where the Church hath her being to rectifie them where they are wrong to excite them when deficent Or else they themselves manage and act and officiate among themselves their particular discipline and priveledges pertaining to their particular Church Thirdly The foundation of relation betweene the Church and her lawfull officers especially Ministers is internall i. e. from mutuall union of affections solemly interwoven and engaged twisted together The Church makes choise of her officers and Ministers Act. 13.1.2.3 1 Tim. 4.14 2 Tim. 1.6 and they imbrace their places and flock The Minister being ordained a Minister by the imposition of hands of the Ministers with prayer and fasting the congregation choose him to be their Minister by the elevation of their hands A thema◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretensá manueligo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quit Demosthenis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. populus ublatione manumte stabatur se babere decreta mea rata Acts 13. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. They gave their voyces to elect the Minister by the elevation of their hands or stretching forth their hands And so the Minister is charged to looke to his flocke as over which the holy Ghost had made him overseer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Minister is a Bishop to his congregation Act. 20. verse 17. verse 18. And the people are commanded to obey and submit to their Minister as to him that ruleth over and watcheth for their soules Observe over their soules not bodies Heb. 13.17 And are said to rule over them in the Lord to admonish not over them as men to constraine and so to bee highly esteemed of their flocke for that worke 1 Thes 5.13 The necessity of this inward foundation and roote of relation in things of the most spirituall and strongest combination appeares by paralleling other relations though but in naturall or civill things No husband Parent Master will suffer a wife child or servant obtruded on him or on contrary wife child or servant will admit of obtruded husbands parents masters as long as they be of age and in their witts How much lesse should obtrusion be in spiritualls Yet if these obtrusions be exercised we see the unprosperous event betray the unlawfulnesse of the attempt There is no love mutuall duty or edification following As wee see in all the obtruded offices in our Church which shewes much irregularity in the Hierarchie where many have the greatest acts of power yet not committed to them by the generall vote of the Church and much disorder in the ordinary ministers who ordinarily come in without the approbation and so without the affections of their people Fourthly and lastly touching the citie or society it selfe note the perfection of their communion They neither admit nor permit if after admission degenerated him that is unworthy neither officer nor member of the assembly congregation or particular Church See the Churches choice of an Apostle Acts 1. of Deacons Acts 6. See their rejection and admission of an unworthy member 1 Cor. 5. 2 Cor. 2. of their acceptation and admission of an unknowne or doubtfull brother and Minister Acts 9.26 27.28.29 c. to the end of 31. All which foure particulars diligently being observed in the reformed Churches of Geneva Low Countries c. how sound in Doctrine and holy in manners have they long time continued above other Churches And so wee come to the qualities of this societie Holy 2. This Civitas This spirituall citie is an holy one which is expressed with an Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That citie that same holy one Should seeme that the old heavens are uncleane in some measure As it is said in Iob. 15.15 The heavens were not cleane in Gods sight i. e. by reason of some uncleane but in their first thoughts in the heavens the lapsing Angells Job 4.18 So the Church below before renewed although in comparison with the dunghill of Hethenisme and the hell of Papisme it is called a heaven yet it is but as spotted clowded heaven Isa 30. in comparison of a sun-bright heaven As an old garment that may seeme very handsome yet much fuller of dust then a new one Holinesse becommeth Gods house at all times Psal 93.5 in all places much more his fairest house newly repayred This new Church shall be so holy 1. In regard of the more abundant and apparent presence of that essentiall holinesse God in Christ hee like as he made Moses face shine 2 Cor. 3. shall make the Church shine He like fire Revel 1. being among the golden Candlestickes shall make them glare When the Lord more specially is in the Tabernacle it is filled with his glory Exod. 40.34 As it was prophesied that the second temple should bee more glorious then the first because Christ should preach in it and bee personally present Haggi 2.9 So this new Church should be more holy then the old because the God of holinesse should he more specially presen there This is expressed verse 3. of this 21 of Revel And it is immediately annext to the speech of the holinesse of the new Church where also the reason is given why the Lord would bee more present in the Church thus renewed viz. because their was no more Sea i. e. of corrupt doctrine and traditions of men Those things that grieve God are removed 2. The rule of holinesse in the new Church should more rule and reigne i. e. The Scriptures When the Jewes shall come in knowledge shall bee much more increased Yea when the vaile of human traditions shall be removed
Secondly more distinctly and exactly that it was measured with a reede 12 thousand furlongs and the length and breadth and hight were equall First from the more indefinit expression observe that however it was a square whiles it is expressed under the notion of a citie And the Church is a round a round heaven and a round earth whiâ—es expressed under the notion of a world the round to signifie the laboriousnesse of the Church labor agricolae currit in orbe 1 Cor. 3.9 the Church is Gods husbandry her worke is never at an end She must continually move here propter quiâ—tem that she may rest whe shee is above the rowling heavens To signifie that the Church thus renewed shall be capeable of all truthes and conteine and know and teach all truthes of doctrine of discipline of manners and practise then too As a circle saith the Philosopher is the most capacious figure that is The square to signifie that as according to the Philosopher a square is the most setled and solid fast standing figure so the Church thus renewed refined in doctrine Heb. 12.26 discipline and manners shall never bee shaken any more never altered in the substance of either no not of her discipline that hath beene liable to so many changes but only in degrees to as much better as may be Secondly from the more distinct expression that the Church is as much in altitude as latitude as high as broad this signifies that as the Church is growne eminent in holinesse and high in heavenly mindednesse so shee is seene of men and esteemed and esteemed and highly extolled with the respect she hath from them So that Hierâ—salem is the praise of the whole earth according to promise Isay 62.7 So that as King David preferred it above his chiefe joy Psal 137 6. So all Kings shall bring their honour to it Revel 21 24. All shall as the Psalmist delight to tell the towers thereof Psal 48.12 i. e. joy to finde all perfect nothing missing All shall lay downe all forget all even the cunning of their right hand in comparison of the Church as Psal 137. Christ in this his comming shall as at the last day be admired of all that beleive 3 Thes 1.10 Thus of the forme or fashion Next of the matter oredifice which includes the Walles Townes Streetsâ— Temple or publike place of worship The walles are confidesor their Situation Foundation Superstruction Apertions First her situation 1. The walles are without the citie 2. Containe all the citie 3. Are conformable to the fashion of the citie 1 Without the citie to signifie that no annoyances things or persons should come neere the citie of the reformed Church Mat. 27.33 without the walls are the dunghills without Hierusalem is Golgotha the place of dead mens sculls The forme of execution of offenders was to carry them out of the citie Heb. 13.12 and so to punish them The civill punishment carrying in it a character of the spirituall excommunication Phil. 3.2 The Church is warned to beware of Dogges i.e. Those Mat. 7.6 For they are of the concision and are evill doers as the Apostle intimates They have their dogges nature and skinne still in and on in heart and in life for they are evill doers biters as well as barkers And how shall the Church better beware of dogges then as the house-holder by shutting them out of doores So the prophesie runnes Revel 22.15 without there shall bee dogges which are described by their dogge-trickes Their mad sorceries filthy lecheries biting murthers houling idolatries false barking lyes 2 The walles thus situated containe all the whole citie parts and persons thereof exclude none of those To signifie that Christ his Church in no wise doth plucke up the wheate in stead of tares For she sees plainely the tares to bee tares Mat. 13. by their ripenesse before she plucke at them She remembers her Saviours rule That hee will in no wise cast out him that commeth to him Iohn 6.37 Thirdly the walles so conformed to the citie signifie the sweet harmonie proportion and conformitie that is betweene the Church and her discipline She is not yoaked with a discipline that will wring her neck gall her shoulders Nor with such a one as is like the hoope that the Juggler can creepe through Gal. 5.1 Compare maâ— 11.28.29 Her discipline reacheth to all occasions causes persons things Shee makes not her meshes so wide as Actaeon A hunter of wild beasts that catcheth only those that would with open mouth devoure him Nor doth she as Vulcan make her net so subtile that the simple naked soule may be catcht before it is aware The Church hath from God her exact measure how to knit her discipline the pure golden measure of an unstrretchable reede i. e. The pure word of God Revel 21.15 Isa 8.20 Gal. 6.16 Blessed are they that walke according to this Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marke the double emphasis This notable Cannon This Canon of Christ This Canon of the Scripture or this Canon of walking as a new creature in and by Christ according to the Scripture Secondly Foundation And this is of twelve precious stones The naturall foundation as of an house the rocke 1 Cor. 3. gravell or compacted clay is onely one and that rocke is Christ But the Artificiall foundation as of an house is the wall built within the ground this is twelve fold or many fold consisting of the plurality and variety of all the offices These twelve stones were used in the old Testament as prophesies of the qualities conditions of the twelve Paâ—â—iaâ—kâ—s and their tribes And hereof the state and condition of the Ministers building 〈◊〉 â—ew Church on the doctrine of the Apostles ministers and their severall gifts grounded and guided by the doctrine of the Apostles Small parts or peeces make not a foundation many ranckes of stone make a foundation Disunion or interruption of the continuation of a foundation is dangerous The Church cannot consist with an index expurgatorius cannot possibly beare inhibitions of reading these or those bookes of Scripture of preaching these or those fundamentall doctrines or sound truthes 3. Superstruction or raising the superstructure And that is done up all of Iasper as the foundation was of 12. precious stones whereof the first also was a Iasper as two other were the Sardius and Emerauld which three stones are put to represent the Trinitie Revel 4. The green Iasper the eternall Godhead and Father the redde Sardius the crucified Sonne Christ The groenish Raâ—e-bowlike emerauld As Gods bow in the clowd a token of an outward covenant Gen. 9.14 15. the proceeding Holy Ghost the token of Gods covenant in the heart Now that the wall muâ—â—â—â— built up above the foundation all of Iasper what can 〈◊〉 signifie but that the Church must be ad of God all according to the Scriptures If men will build on the
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