instruction upon the doctrine is this that the Church hopes for that shee yet hath not Saint Peter so long since Christ and the Church still so long since Saint Peter sees more in the promise Hope that is seene is no hope Rom. 8. all is not yet shaken into the lappe of the Church She hath in the Apostles time and in all times of true conversion some newnesse Ephes 4.23 Collos 3.10 i. e. some personall new qualities some particular new dispositions and actions Againe she hath some righteousnesse 1. Cor. 1.30.31 Tit. 2.11.12 i. e. Relatively righteous in Christ applied by faith and imputed by God personally in her particular members righteous with qualities and actions But these are nothing to that shee shall have Bee yee Ephe. 4.23 Heaven and Earth Renewed Eph. 4.23 Col. 3.10 Saint Peter putts a difference how a few members severally then all the body of the Church joyntly through the whole Habitable of the Church now in qualities and actions then as it were in the very substance Now in the Concret But then in the abstract shall the Church be new and righteous All the word of the Church so New Revel 21. Greated as a new substance Isa 65.17 made righteousnesse in the abstract Revel 19.8 Righteously Tit. 2.12 All her newnesse now is but as the new-moone to a sevenfold sun-shine All her righteousnesse is but as a glaring Diamond ring on one finger Isa 30.26 to a whole suit of cloth of gold of sun-beames nay of the sunne nay of the sunne of righteousnesse Mal. 4.2 Rev. 12.1 And in this glory and state shall righteousnesse dwell as Master of the house of the Church and command in every roome and corner But as yet hitherto the Church hath beene withheld from this eminent condition partly by the opposition of the old world mixing the old things of ceremonious Iudaisme Mat. 9.16 and Gentilisme which spoyle the newnesse of the Church Hindring and withholding righteousnesse Rom. 1. verse verse 18.32 And partly by the indisposition of the old infirmitie of the Church to be darke sighted and stiffe in her limbs spiritually to see and move for that of her dowry behind Shee hath beene examinated unsouled and exoculated So that as Christ said to the Disciples Iohn 16.12 and Saint Paul to the Hebrewes she was unfit to heare of and see a better condition Heb. 5.11.12 She hath beene beaten with unrighteousnesse and bound from righteousnesse that she could not preach speake dispute or practise righteousnesse Psal 125. Psal 37.6 Mat. 13.43.12.20 till shee was black and blew with her bonds and blowes and looked old with sorrow yet hath beene flattered to bee the most knowing and righteous Church But these to come when new Vse of examination 1. Who are the true godly 2. What the new heavens c. promised by God First EXAMINATION who godly In generall they are persons of an excellent hope of an hearty heavenly heroick hope They looke and expect for what ever God hath promised to them singly to their persons or collectively to them in their relation to the Church We our selves saith the Apostle groane within our selves waiting for the adoption Rom. 8.23.24 there demption of our bodies For wee are saved by hope But hope that is seene is no hope But if we hope for that we see not then doe we with patience waite for it or expect it As sure as Elijah hoping for raine from heaven to refresh him and the whole kingdome looked for it sent his man to view the clouds So hope mentally lookes for the mercies it hopes for from heaven for himselfe and the Church Hope is the eye to faith as in the face is the eye to reason to looke after what we beleeve or know shall come to passe And therefore the Saints from time to time in the Scriptures marke it you that think ye beleeve as they professed their faith Ezra 10.2 Iob 5.16 Psal 42.11 Psal 43.5 Psal 119.49 Pro. 10.28 Ier. 17.7 Act. 26.6.7 so solemnly they professed their hope To teach us no doubt what a barren faith that is which breedes no hope what an helpelesse faith that will prove that is an hopelesse faith Let the wicked and ungodly therefore take this as their character to have no true hope Ephes 2.12 For they are the men that are but the imagery the imaginary of Christianitie that seeming to have an eye of hope but cannot turne it this way or that way after that they professe they believe In particular the hope of the true godly man is notable for its Resolution Distinction Foundation Dimension Gradation That is its Setlednesse and courage Difference from false Buildings on the promise Looking to the Church too Expectance of yet more newnesse and righteousnesse All which shew the bravenesse of the godly mans spirit 1 Cor. 2 1â— above them that have received onely the spirit of the world The resolution or setldnesse of his hope shewes the godly mans patient spirit patient through courage Rom. 8.24 The distinction the betternesse of his spirit like Calebs Numb 14.24 Psal 119.80 2 Tim. 1.7 Phil. 1.20.21 Heb. 11.24.25 Like the Bereans Acts 17.11 The foundation shewes thee soundnesse of his spirit The Dimension or width shewes his publike spirit And the gradation his sublime and heroick spirit Resolution The godly mans hope is an hardy hope For though as the Doctrine intimates his hope shall bee put to it and that with so much and more as breakes or melts away the worlds hope And although in all ages especially hitherto there is somewhat still behind even of this promise that is hoped for and so the man is never fully pertaker of his hope and although the day of judgement comes apace that cuts off all hope and the scoffing of the unbelievers hasten it yet the godly mans hope comes in with a Neverthelesse what ever the world hope however his hope be put to it yet he will hope Hope in the Motion is an expectation of future happinesse of this life and that to come Spes in motu grace and glory in the inchoation augmentation and consummation So that in regard of thus much of its nature hope must be nay is an holding hope Spes in virtute If it be not alwaies of a like bignesse and strength yet it is a long and lasting hope Hope in the vertue is a boldnesse of minde conceived upon Gods promised bounty by which through the use of the meanes to attaine to all the degrees of happinesse So that is not ashamed it is groundedly confident Rom. 5. though it bee not demonstratively sure like the certainty of reason as it is not so contingently certaine as the certainty of bare opinion yet relatively in relation to the promise and by the relation of the promise informing for certaine what God will do it hath an infallible mentall spirituall certaintie of Narration
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
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
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
Church hath never her perfect trade of discipline by reason of daily innovating fashions Ob. Revel 21.3 It is said the Tabernacle of God was with men Sol. Not the Tabernacle of the congregation But the Tabernacle of habitation as tabernacles signified 2 Cor. 5.1 So that tabernacle signifies in that place of the Revelation only Gods dwelling among men in a speciall manner and in a spirituall manner without the representation of himselfe by a temple All the representation of him was in the living Temple of Christs body whiles on earth which now is to be continued in the office of Christ and the order appointed by Christ Christ resignes not his office of mediatorship till the end of the world 1 Cor. 15. Therefore this state here described cannot be that of glory Iohn 4.24 Therefore it is said in the text of the Reveâ— That God and the Lambe was the temple i.e. God in Christ The characters of the new Hierusalem intended in all these are two 1 That she is most spirituall and immediate in all her worship No temple but Christ No sacrifice but the Lambe Christ No light in Temple no lamp or shine of the heavens but Christ They therefore are none of the new reformed Church nor doe they act any part of the new reformed Church that send the people about per ambages by circuits the farthest way about to God in worship by as many materialls human formes and dictated lessons to be learned by rote and vayling her with as many shaddowes as may be when as the worship and the going to God under new state of the Church should be so immediate that nothing should come betweene but the meere close observation of the rule of the Scripture 2 The new Hierusalem hath God more effectuall in the Church He will bee better to her then the temple or sacrifice or light though of the Sunne As he made the second temple more glorious then the first by his presence in it in Christ so he will make the third more glorious then the second because he himselfe will be that temple i.e. He will make the second Hierusalem more glorious then the first because hee will more manifest his efficacie in the ministrie thereof For if but the dawnings of the day but the foundations of this new state Acts 2. were so efficacious to convert such multitudes at one Sermon what then will bee the efficacie of the noon and full perfection of it so farre as is atteinable here And thus you have seene the holy citie the holy temple and the entrance Now advise with Ezech. 8.9.10 chap. if in any Church the citie i.e. the conversation and righteous dealing of men the threshold i.e. the entrance and admission of Ministers and men to the ministerie to the word and Sacraments the Cherubims and Arke i.e. the inmost parts of Gods house and worship be polluted in any Church If so that Church is not yet made new But if the inmost of Gods worship Holy Communion and prayer be polluted Ezech 8 6 chap. 9.3 altered and Altared the Divine managing thereof turned into human then God will depart to the threshold If the threeshold be polluted all unworthie Ministers be admitted to the ministeriall function all all unworthie persons admitted as members of the Church and so make linsy-woolsey the asse is yoaked with the oxe Ezech. 11.23 then God will depart to the middle of the citie and if that be polluted as formall worship procreateth a profane conversation witnesse the Church of Rome then the Lord will depart out of the citie unto the mountaine Ibid. Thus of the first and second notion under which this new state of the reformed Church is described Now followes the third i. e. A preparedly adorned Bride We cannot here in the branch of an use touch these severally as wee shall in another text But in a short and generall consideration of them wee may perceive the Church here to have two characters 1 A chast disposition 2 Dutifull subjection First a chast disposition against all idolatrie She useth no wanton kissing or lascivious talking or imbracings of any idoll whatsoever but holily desirous to kisle talke of embrace Christ disclaymes all false lovers wantonly to talke of an Idoll is unneâ—ssarily to mention him Hos 2.16.17 Thou shalt call me no more Baali c. Ob. That signified as well my husband as the word Ishi Sol. Because the Idolater used the phrase Baali And therefore the godly Jewish Church must not use that phrase ne nominans maritum cogitet idolum So S. Hierom. least whiles she mentions God as a husband she thinke of an idoll And Ephes 5.3.5 Let not covetuousnesse be once named among you which is idolatrie Wantonly to kisse an idoll is to bow or cringe or make a salutation towards it though a man comes not neere it Iob 31.26.27 If I beheld the Sunne when it shined or the Moone walking in brightnesse and my heart hath beene secretly inticed or my mouth hath kissed my hand To imbrace an idoll is to worship God in on through or towards that Idoll Hos 4.17 Ephraim is joyned unto idolls let him alone For still they intended the worship of the true God verse 15. they sweare the Lord liveth whiles they transgresse at Gilgal and Betharen the house of idolatrous vanitie These three are more illustrated by their contraries The true Church chastly talketh of Christ when in word shee doth extoll and magnifie him Cant. 5.10.11 c. Shee salutes Christ and kisseth him when shee applies her soule to the words of his mouth Cant. 1.2 This is called Heb. 11.13 Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saluting the promises She imbraceth Christ when she chooseth him only and forsaketh all opposites to him Hos 2.7 I will goe and returne to my first husband for then was it better with me Question But what is Idolatrie Answer It is mente ente medio modo in minde matter meanes manner In Mind when a man hath vaine imaginations of the true God Rom. 1.21 or a meare imagination for a God 1 Cor. 8.4 * Thus Neptune Aeolus c. In Matter When a creature is made a God As the heathens gods of which were 30. thousand under Iupiter whereof some were meerely imagined Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persius The idolatry of these times as wee said but now others visible creatures as the Starres beasts c. As the Egyptians adore Leekes yeeles garlick onyons c. porrum cape nefas violare frangere morsu In the Meanes when as one makes that to be the thing in on through by towards or before which a man will worship God which God never appointed in his word the meane of his worship Exod. 32.5 They intend to worship the true God But they erre in medio in the meanes in through c. which Thus verse 4. Therefore the Apostle calls it idolatrie 1 Cor. 10.7 So Acts 17.23 They
intend to worship the same God that Saint Paul would preach to them But they erre in the meane him they will worship in upon or before an Altar Therefore the Apostle chargeth them with superstition In Manner when any worship for substance or circumstance is without footing in the word of God Collos 2. See the whole chap. And Galat. 5. So Mercer though a reader at Paris saith on Hos 2. omnis cultus sine verbo dei est idolatria All worship without footing in the word of God is idolatrie 2. Dutifull subjection against all impietie she will neither in discipline nor manners be disobedient to Christ Ephes 5.22 23. Object Well you have told us a long storie out of Saint Peter and Saint Iohn of a new reformed Church but all those things seeme to be like cobwebbs too curious to hold too prettie to bee potent and prevalent for you dreame not how dangerous this new reformation may be to the state and how prejudiciall to Kings and Princes And therefore those hopers and hopes must rest satisfied without those hoped things though now indeede they seeme to promise never to be satisfied in their mindes desires and petitions without it Answ All these things are opportunely objected here because they are cleared by Saint Iohn and so wee shall heare him free his owne prophesie from all objections before we leave him First to the danger of State objected Saint Iohn opposeth 1 the danger of condemnation if any man shall bee fearefull regularly to reforme or practise reformation according to the power parts and place God hath lawfully inpowered and priviledged him withall Revel 21.8 But the fearefull and unbeleevers c. shall have their portion in the lake c. Saint Iohn utters these words amidst his prophesie of the new reformation Therefore they must needs have some such relation to non reformation 2 He opposeth the dignitie and commoditie of bringing to passe this new reformation For saith Saint John God will dwell there with men Revel 21.3 Therefore no inconvenience For saith the 4 verse 1 God will wipe away all teares by reason of antichristian Tyranny 2 There shall be no mourning because old things are done away None shall have cause to complaine of the losse of them Secondly to the pretended prejudice to Kings and Princes Saint Iohn assures that there shall not be the least surmise or conceipt of any such thing arising in the minds of kings and princes when they see what that reformation is but contrarie wise shall bring their honour to it v. 24. Thirdly to the surmised vainenesse of hope of satisfaction Saint Iohn promiseth that the Saints hopes and desires of this reformation shall be satisfied Reade the 5 6 7. of that 21 chap of the Revelation Therefore Moâ—decai his speech to Esther must be remembred by all in whose hands God hath intrusted the power of reformation If thou altogether holdest thy peace at this time Ester 4.14 then shall the Churches enlargement and deliverance arise from another place I will not threaten that which followes to them that shall neglect to helpe in the Churches deliverance But thou and thy fathers house shall be destroyed I daily pray the contrary But those in place may doe well to weigh those words to preserve them from carelesnesse And the words that follow with a litle change to put them on to activenesse And who knoweth whether you are come to have that authority in the kingdome for such a time as this And lastly to consider all these were spoken to a woman whose power more then by perswasion what was it in comparison of a Parliament of men or corporations of magistrates Thus of the use of examination 3 Vse is for Humiliation viz. to the world to the Antipodes the opposites to the hoping Saints being opposite not only in their hopes if to be named hopes but in their practise The considerations to humble them arising out of the doctrine are fowre 1 Their hope doth not tend the right way they doe not tend in their hope the right way They doe not hope as men of hope They doe not hope for the good of the Church as if they themselves were of the Church They hope not as if they and the Church had one Christ one saith one baptisme one hope of glory And so they shew plainely that they are not of the common wealth of Israel Ephes 2.12 And so not in state of salvation For there is no name given under heaven whereby we may be saved Acts but Iesus Christ And extra ecclesiam nulla salus Christ ordinarily saves in and by the Church i.e. men comming to the congregations or assemblies of the Church are there called by the power of the word preached Rom. 19. And besides the losse of salvation they shall not share in the outward condition comforts of the Church 2. That having no newnesse no righteousnesse personall whereby to desire the newnesse and righteous condition of the state Ecclesiasticall for every habit of grace is truly desired by the dispositions of the same grace they shall never enter heaven Iohn 3.5.1 Cor. 6.9 3. The godly Church and her members shall bee happie their condition shall bee joyfuâ—l whiles the enemies that are opposite to them shall gnash their teeth with torment of envie to see them prosper 4. The Church being renewed and rectified shall not be annihilated as the wicked hoped but shall indure to the worlds end in a comfortable condition to trample and we are out their enemies as old ragges The highest part of the wheele the wicked triumphing shal feele the lower part of the wheele of the whole universe of men i. e. the Church going over them and pressing them Being thus turned by or upon the extree of Gods divine justice That as the captivated King drawing the conquerors Chariot looked oft behind him and said when he was asked the reason why he so oft looked backe that he observed how that part of the wheele that was uppermost suddainely was undermost so may the Church see and say of the wheele of divine providence And as that conquering monarch upon that speech of his Kingly captive left off to make so Royall a person his coach-horse so may the enemies of the Church be advised if they would learne righteousnesse to leave off their wheeling and rowling over the Church Isa 26.9 For the wheele of the wicked shall goe over them i. e. Them themselves Prov. 20.26 And the wicked will prove chaffe Psal 1. They are old they will weare out Their very lamps of profession will goe out Thus of the use of humiliation The fourth is of Consolation Let not drouping hearts sinke within them as if things should never be better First minde the text and doctrine that gives us item not to thinke as the world not to be hopelesse as the world It is the character of the wicked to have no hope of the Churches good wee must bee contrary