The New World

THE NEW REFORMED CHURCH.

T Hat your thoughts may go Logically down 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 Physic. That is to apply hot remedies, to hot diseases. The diseases of the last times, being scoffing and jeering at the last times, the common walking fire, or squib-guns of Hell-Zealots 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 he make it an hot day: as much hotter then the day of judging the old world, as fire would be hotter then those waters, verse. 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 sun-rising; and put men first upon a conversation of piety, verse. 11. And so secondly, upon an expectation of eveilasting felicity, verse. 12.

Yet so (saith the Apostle) as we do not look over, or beyond that we are to look for, before that great day, namely new Heavens, &c. And therefore the Apostle, like a Cautionist brings in the word with a Nevertheless. Nevertheless, we according to his promise, &c.

You perceive already (I believe) that in the first word, there is just occasion given, not to slight the very Grammatical expression of the holy Ghost in my text. As that 〈 in non-Latin alphabet 〉 in Greek, (to which the Syr. 〈 in non-Latin alphabet 〉 directly answers) signifies either Nevertheless, as in our new translation, or an adversative, or diversative But, as in the old translatiō, and in the translations of other Churches in their native language. The learned Translators therefore in our last translatiō saw some emphatical thing in this small title 〈 in non-Latin alphabet 〉 , that they drewit out into such a length; and perceived no doubt as we conceive & receive the Apostle; that if he had here meant the same material 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, rendered exceptively, & adversatively, as thereby to glance our expectation to an heaven upon earth before the Churches arivall at the Heavens above the earth. And that with a believing expectation or hope (as the word in the original signifies) and not a conjectural, or of bare opinion; So that the blessed Apostle in his illation of this verse seems to use a kind of Rhetorical Epanorthosis, or correction of himself;

And because naturally men's thoughts are very flat, and their affections dull touching this heaven upon earth, therefore the holy Ghost useth other flowers of eloquence to dress forth and adorn 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 orig • nall thence, and its end of perfection there. And mean while hath the special presence of God there, which is the very form of heaven. In so much as in that respect some of the Ancients said, Heaven was a quality, rather then a place.

Secondly, and Hyperbole, or high sounding expression of the newness, 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 means, new in accidents, in qualities, & circūstarces. Yet so he speaks 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 righteousness, putting the Abstract, for the Concret, Righteousness, 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. Nevertheless 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, and with an ordinary eye, have run away with a confidence that they are to be understood of the Heaven of Heavens, and the eternal glory of the Saints there. But these interpretors are heavenly wide. For this interpretation is too spiritual. For besides what we said in the Grammatical consideration.

Note here first, what need was there of this commendatorie information of the glorious estate of Heaven, which is glimmering in the dark minds of heathens, witness their discourses of the Elysian fields, 〈 in non-Latin alphabet 〉 and the immortality of the soul; much more doth it glare in the enlightened minds of the Saints. Last of all was there any need to tell the Saints that in Heaven above dwells righteousness. Secondly, how or wherein might the Prophets and Apostles mean 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 we do with, or what shall we make of the new earth? Fourthly, if the new heavens here meant, are promised new heavens, and with known promises, and in all ages the ablest of God's 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. John 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 mean the heavens of glory? for no violence can do it, without many manifest contradictions.

[Object.] Other Divines commonly called the Chiliasts, or Millenaries, would (as their names import) understand this text, of the Martyrs reigning a thousand years on earth as in a particular special heaven upon earth, peculiar to them, before they be taken up, soul and body into heaven above. But these are as wide on the other side, and that as far as earth from heaven, of innumerable particulars that might be alleged, let us at this time be content with a few touches. First, for that leading place (as they account it) Revel. 20.4, &c. let us go no further then the express text, and thus far it acquites it self; First that the text speaks of 〈 in non-Latin alphabet 〉 . That the souls of them (whose bodies had been smitten or be headed with the axe) not their bodies too, should reigns these 1000. years. And although souls oft times in the Scripture do signify the whole persons, souls and body conjunct; yet souls cannot so signify here, because the holy Ghost precisely and emphatically prevents this by telling us that the axe, or some such mortal engine of Martyr-dome had distinguished the soul from the body as far 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 flame Saints may seem to perish, yet as their bodies are asleep in the earth, so their souls for each moment of Martyrdom and bodily death have 1000. years reigning. i. e. an eternity of felicity in Heaven, or their souls have many years felicity in Heaven till God set their heads on their shoulders again, and rev • ite their bodies to their souls.

[Object.] Secondly; it is not in the text 〈 in non-Latin alphabet 〉 , they rose again, or lived again (which would have somewhat sounded of a resurrection of their whole person:) But it is only 〈 in non-Latin alphabet 〉 They those souls lived in Heaven. And although there be in the next verse, 〈 in non-Latin alphabet 〉 , they lived again, yet it is about a contrary sort of people, and about a contrary business. Namely, that the wicked unregenerated world, the mean while had not so much as attained to the 〈 in non-Latin alphabet 〉 of living again by regeneration in the second Adam, since their death in lapsed first Adam, in whom standing in innocence they were alive. And so saith the text expressly, for the thousand years, i. e. the long time the Martyrs souls had been, and should be in Heaven, even afore the general resurrection; the wicked so ill thrift all this time on earth under the means of grace that they attain not to the first resurrection, the first degree of life eternal to live by conversion. [Answ.] This opinion of Chiliasme, saith a most grave learned, & generally approved Divine, as most hath been in Christendom, is contrary to the general and universal faith and belief, professed by the Church, in John 5.28.29. as he 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 unskillful interpr • tours wrested it to this opinion.

[Object.] We are not desirous to conceal 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 levity of the cause, and the ignominy of the event. The cause was a mere credulousnesse of the later, believing the report and opinion of the former. Augustine believes Victorinus Picta • 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 chief of their belief in this point (as Irenaus confesseth) was Papias, whom they conceived to have been Saint John's hearer. And so (as they intimate) knew Saint John's mind and meaning to lean that way. But as the text in that 21 of Revelat. shows that Saint John did not so mean; so Papias was not a hearer, or seer of any of the Apostles, and therefore not of Saint John: So he confesseth himself, 〈 in non-Latin alphabet 〉

And for the ignominy that that opinion drew on it self,

So he; Therefore Saint Jerome justly confuted him, and his followers. And so in allages following their times are recorded in the most judicious and pious ecclesiastical writers most justly confuted as guilty of a gross error in that respect. And for mine own part, I see not Cui bono, to what end any should be 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 orthodox, that seem to hearken this way whether this Tenet may not dazzle their sight from seeing and looking after that more general restauration of the Church of God's pious ones, whiles they stare so after a surmised & imagined comfort of the small handful of Axe-hewn, or bloodshed martyrs. And until then that I receive that satisfaction, and an answer to other doubts, I shall desire by the leave of charity to hold where I am against Chiliasme, with modesty.

As for this text of Peter it seems far enough from that opinion. First, because Heaven and Earth are distinctly named and heaven before earth, as the chief of that newness here meant. Secondly, this newness was first in these express terms primarily prophesied to the Jews (though participatively to the Gentiles,) and that after Isaiah had prophesied, their captivity, should seem as a comfort to them. And to them now scattered, and to the same purpose, mentioned again by Saint Peter here. But if this new heavens, &c. should be promised only to Martyrs resisting to blood from how narrow and particular, and sad a Topic place or argument would these intended comforts be drawn. For we see how few or none of the Jews have been Martyrs hitherto, and how forlorn their condition hath been, and so unfit to here of greater misery, as a way to so short and particular a comfort, with the restored Church of the Gentiles, in that kind.

We must therefore fly in the middle Region, go in the middle path. Medio tutissimus ibis.

We therefore by new Heavens, and a new earth, understand a new form of worship; religion in the expression thereof reformed, brought more close to the rule of the Gospel, made more spiritual, 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. verse. 3. chap. 2. verse. 6. chap. 3. verse. 10. chap. 6.12. Because the external worship is a type of heaven, Psal. 15. Heb. 8.5. Heb. 12. verse. 26, 27. Hagg. 2.6. In which two last places, where it is said, God shook once, and would shake again heaven and earth; the Lord alludes to mount Sina, that thereby thunder and lightning and earthquake, he shook the heavens material; and spiritual, the law, and tables when he delivered them, and the earth, material, and metonimicall or metaphorical, the men, Moses and the rest trembled, and so at the giving of the Gospel, by the sufferings of Christ, the heavens and the earth seemed to be moved. The Sun eclipsed, the earth trembled, the heavenly temple rent, the beholders quaked: And at the giving of the spirit for extraordinary gifts as seals of the Gospel, there was a shaking of one of the lower heavens, the air (as Saint Paul calls 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 do this according to his foregoing promise is to do 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 John throughout the book of the Revelation join 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 Jews and Gentiles should both come in; and in regard that this begun newness soon suffered much eclipse and interception, over it should for future, therefore the Apostle Peter, and the rest of the Apostles looked beyond that to a future perfection.

As for the righteousness that shall inhabit in this new estate of religion and men, it is questioned by some, whether the righteousness of Christ as more promulgated, or the righteousness of men, as more practiced be here meant? But the rules in subordinate things are not contrary: therefore nothing hinders but both are here meant. And by reason of their Connection must be.

First, Its here meant that Christ's righteousness shall be more revealed unto men, and into men. Rom. 1.17. And Christ being made unto them righteousness, he shall also be made unto them wisdom, sanctification, and redemption, 1 Cor. 1.30. For when the grace of the Gospel appears not only unto men, but into men, it teacheth them to deny all ungodliness, and to live godly righteously, &c. Tit. 2.12. And these righteousness, or righteousnesses in the descent, shall be a town dweller, a free Denison of this new world, and its kingdoms. A freeholder, in feesimple.

The text being thus opened, you may perceive the sum of it to be a divine Cosmography, or a divine description of a spiritual new world.

In particular, we 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 Nevertheless. What ever the world think, whether scoff, or not scoff. Have a vain hope or no hope; or what ever mere good states men, or general honest minded men, touching only an heaven above. Yet We: Nevertheless we look 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 newness.
  • 2. The Equity or righteousness.

So that as in the morning you heard handled by my predecessor, the Architectonica; the building of the new house of the reformed Church. So now I am to present you with a map of the Cosmographie, or description of the new world of the Church.

A Map. I say, one map (not several particular ones) and upon that to discoutse, or at the bottom or margin thereof to set down the history thereof.

This one map, is the general 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 vainly promise themselves, yet the godly in all ages hope for new Heavens and a new Earth, of a righteous reformed Church, according to God's promise.

As for our history or discourse to be added or annexed to this doctrinal 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 plain, I need not insist upon it.) The knot is, how the godly in all ages expected a reformed Church, which we explain 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 took some wrenches of her old hurt, so the Lord renewed, and enlarged the first grand promise. When the Church received a second blow, in the murder, of Abel, the Lord bound her up, with the birth of Seth, and a prophesy upon him. And Adam knew his wife again, and she bare a son, and called his name Seth. For God (said she) hath appointed me another seed instead of Abel, whom Cain slew. When the Church in Seth’s posterity grew sore sick, then the Lord cheered the Church in Noah. He 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 gracious promise to that most eminent Son ( i.e. Melchizedek, King of Salem, and of righteousness.) When the Church fell from the buildings of the tower of Babel, that she was confounded in her language, like one speechless, or amazed with a fall, then God renewed the grand charter of the first promise with enlargements to Abraham and his posterity. And at the same time that it was prophesied and after performed, that the Church should sink as low as the clay pits, and brick kilnes of Egypt, was it promised, and after proportionably performed, that she should be advanced by God's power in Moses. When the Church was lapsed, by Eli's sons, Samuel is chosen, and manifested by special signs that that the Lord had appointed him as a support to the Church. When things declined by Samuel's sons, and the ill propping it up by Saul, then David was promised, as a sure and perpetual stay, in himself and his posterity. Finally, when the Church had that great blow in Babylon, whereof she lay sick seventy years, then was Christ promised, the magnus instaurator. The stay of all stays forever. 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 coming in the New Testament. But this great restitution of the Church of the New Testament hath several 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 contain until the time of restitution of all things. For Saint Peter had seen 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 breasts of consolation yet to be milked out. Nevertheless we look for new heavens, &c. And Saint John the longest living Apostle after Christ, had seen more of the effect of Christ's restoring the Church; yet doth he prophesy in the Revelation of seven particular periods of the Church of the New Testament to come; in the seven seals, the seven trumpets, seven thunders, and seven viols. All which in brief, for our understanding them in short, may be reduced to these two heads.

[ 1] First, That from Christ's time, till our time was the Apostolical reformation, particular, and interrupted.

[ 2] Secondly, that after this time or not long hence (as we shall show more after, in the use of examination:) That Apostolical condition of the Churches reformation, that hath been but in few places or Kingdoms here and there, and with many interruptions, transplantations and the like, shall from thence forward be universal (as wide over the face of the earth, as God will ever have it) and as continued and uninterrupted, as is suitable for a Church not yet in heaven it self.

2. Uindication. 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 particular promise, God gives a special light, to compare the promise and the event together. Secondly, by consideration of evens yet unfulfilled in former ages; Antichrist not yet pulled down. The Gospel not yet preached to all the world. The Jews not yet converted. That the Churches teachers should be no more driven into a corner.

Thirdly, that as Saint John hath measured out the changes of the Church by periods, of halfeings; Daniel's great period for his time to Christ (which was about 490. years) distinguishing them into about 250 years. So the Church (that casteth up far greater pieces of chronologie) may the more easy account how the Church passeth through any of her seven two hundred and fifties, especially of the first six; so plainly noted by Saint John by several events and circumstances. For as Eclipses of the Sun or Moon, or such remarkable events, are the Time-marks of cronologie, that in computation of hundreds of years, not one year is lost. So the sevens of events set down by Saint John, are the stages of the course of times most easily pointed at.

3. Probation, we go no further for proof then Saint John, 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 John sets them down more largely, so as in every verse throughout that 21. chapter of the Revelation (wherein he handles the point) there is a plain argument, that Saint John cannot be understood of heaven above (as some would) but of the new heaven 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 color 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 evils.

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 childishness and foolishness, or rustinesse, and sinfulness. For what is original to the Church, the Church is inclined to be actual in, if she be in her declension, not in her spiritual augmentation.

By Adams fall was the grand wound given the Church, to make her decline, to break 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 she should not turn into nothing, she should not be 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 ceremonial law, the guilded corners of things, shadowed landskips of things, would give her content. Of these the Apostle speaks in his Epistle to Galat. 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 she grew rusty with ambition, contention, and other aberrations, both of opinion, and practice. As is apparent soon after Constantine the great his time: and nearer both of times and places, how restinesse causeth the Churches rustinesse. Therefore that still the Church might hold up her head and look beyond all these things, to a more glorious condition then the world could afford; the Lord by the Apostles set before them the promises of the new heaven and earth.

• 1. By Saint Peter, in text.
• 2. By Saint John, enlarging and inculeating them, in Revel.

Because vice versâ, by a retrograde motion, from rustinesse the Church will decline to childishness. Rust weakens the mettle, sin weakens the soul. And rusty old age makes a man twy-child. And from childishness will the Church decline towards nothingness. In Rome, if not nearer this may be seen. From abundance of sinfulness, through ease and idleness the Church grew to abundance of ceremoniousnesse. From thence, she fell into idolatrousnesse, and so far she went there, she became utterly nothing.

To prevent therefore such a gradation, and dissolution of the Church; both in regard of his own Compassion, and in regard of that impression he hath made upon the Church, he 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 goodness, he promised her greatness in Para • lise, much more now in more distress, that she hath i • oulke a greatness, but wants goodness, will he promise it, and perform.

In regard of that impression the Lord hath made upon the Church, for if God hath stamped on nature a general abhorring of vacuum, of a void place, empty of any natural body (for that would break off some linckes of the chain and fast dependence of the natural universe, and cause a self annihilation of nature more or less;) And therefore nature hath devised many changes, (generation, corruption, alteration, augmentation, diminution, local motion, and that of particular bodies, contrary to their own proper natures; as water to ascend in a pump, Air to descend into the earth, in an earthquake) to shift her natural sons 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 self annihilation, or loosing any of its spiritual perfection; and is most loath to be worse, but desires to be as much better as she may. Therefore, as the Lord helpeth the natural world to conserve it self, so he helpeth the Church by efficacious promises, to sustain her spiritual 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 holiness. So runs the context with the succeeding verse; Wherefore (beloved) seeing that ye look 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 blameless. Compare with this that of the Epistle to the Hebrews. Wherefore seeing we are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking to Jesus, the author and finisher of our faith. As aparent promising his married children to be a daily friend to them, to build their decayed house new for them, and to make everything new is a great encouragement to them more patiently to bear the deprivation of their parents personal presence and the combrance of the many cares and troubles in the flesh, (as the Apostles speaks) 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, or a new city, i.e. many houses, and to make all spiritual 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. As a travellour, the more he sees the approach of his journeys end, the more he is cheered; so spiritually in this.

2. To draw up the Church, to make her as more heavenlike, so more heavenly. And that in her judgment, 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 self, which is the pattern & exemplary cause it self which this lower heaven doth but imitate? If the gates of the material temple were beautiful, how beautiful is that temple of heaven, where God himself is immediately in fullness of glory, whose maker & builder is God? If one part of this new heaven be so glorious, viz. the Ministry of the Gospel, in so much that the ministry of the law, in the Mosaical Church, had no glory in comparison, how transcendent is the glory of the whole state of glory? If eye had not seen, nor ear heard, nor heart conceived the excellency of the Gospel, till God revealed it experimentally by his spirit; much less can it be apprehended what are the heavens of glory, till we partake of the glory in heaven. And as these prophesies and promises do make the Church more heavenly in her apprehensions, so in her affections. As woings make lovers minds betrothings, betrothings make them mind marrying; so these wooing and betrothing restitutions do 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 lamb, Christ Jesus her husband in glory. As the more success the sayler hath in his voyage round the world, the more acquaintance he hath with, and delight in the new hemispheres, of the heavens, and new constellations of stars; so the further the Church on earth goes with her full-saite of knowledge, faith, and hope of the new militant Church on earth, the more she will discern and desire the last and best heaven of heavens.

This Doctrine being thus inferred, explained, vindicated, proved & demonstrated, is useful for

• Instruction.
• Examinatiō.
• Humiliation
• Consolation
• Exhortation

First, for Instruction, or information of the judgment, 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 think, they think not as the godly, hope not as the godly, intent on the common good: yea who can guess what their vain thoughts or hopes are? The common good, or evil of the Church is nothing to them, so they pass by. Lam. 1.12. If they be presented with considerations of Divine justice, future judgment, in case of non-repentance; at these either they mock, or are as stupefied, through willful ignorance. So our Apostle in the beginning of this chapter before the text. They return to their former walk in their own vomit, or common mire, or salt matshes of the world, ut juvat immenso spatiantem vivere Caelo, like vain-headed men in a walk, whiles they see most of heaven, they think least of heaven. If their spirits be a wakened, they turn their edge the clean contrary way. If a Rome (as one once said in an Apothegme) be to be sold, these worldlings these terrae fily, these roving archers are the men that set the price on her. A Machiavellian a tribe of friends, a kingdom 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 pass to put off at a low price, some few great ones, as many inferior ones. Now he can as trimly act the Judas. If the K. of the Jews may be bought and sold, for Quid aabis at a rate, he will betray him. These are the Popes Merchants and Markets, and his butchers shambles, to deal in slaves and souls of men. But one the other side let these worldlings meet in the face any opportunity of advancing the common good, to bind up the wounded Levites, to preserve many a poor Sosthenes from beating, like Gallio, they care for none of those things, especially if the business of so great consequence as to rebuild the decayed temple, they stick heavily & answer lazily, The time is not yet come to set about it. If a church a Kingdom should put themselves into such men's hands, intrust themselves with such moles how profoundly and remedilessely might all be betrayed. And therefore it is not a small mercy, that the Lord hath found out so many worthies of Israel, to be faithful 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 be where there is a want of righteousness. There will be store if not of corporal, be sure of spiritual wickednesses in heavenly places. This heaven is seamed and fringed about with Hell. Things are not right there is a want of righteousness in the abstract So when the godly dwell in Egypt, in Babylon, still they found righteousness to be a Phoenix a scare bird. Always thus it will be (be we contented with old things as long as we will; I mean still the old Heavens:) either, there will be a defect of righteosnesse; Or, a defection from righteousness; Or a disaffection against righteousness.

A defect of righteousness, either men will be ignorant, or negligent of righteousness. Ignorant, when men look not after the righteousness of God (the original of all righteousesse) but go about to establish their own rightousnesse, and so do not submit to the righteousness of God. Thus it is with men, when they are blind at the Doctrine, or fumble at the practice of righteousnessse. So stubborn Papists, and ignorant sottish Protestants; they seek a righteousness in blanks: as that they mean no hurt. In negative 'Phariseisme, they are not this nor that: In things of no life, or activity in themselves, viz. in performances, as their, we have fasted. And that often too (though too oft to be 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, but as they find and center upon Christ: And it is common with the most of men to build their false righteousness where the nest may easily be pulled down. Upon some non causes, some mere probables, or some pieces or fragments of obedience, some care of the second Table with neglect of the first, or contrariwise: To seek righteousness, or put righteousness in any of all these, is as vain as to seek waters in the Mill-stream, when they are exactly pind up in the Mill-pond. If the fountain of Christ's righteousness be not opened upon the uncleanness of men, how shall they be washed righteous in person & nature. And if not righteous in person & nature, how shall they practice any righteousness towards men, as a righteousness? much less can they do any performances of religion so rightly as to make of them any small piece of righteousness. Abel by faith. i. e. in Christ, offered an acceptable sacrifice. First, Christ is made to us righteousness, before we can make or do anything, so as we may glory in God, or take comfort in him, and not in ourselves. 2. Negligent of righteousness, when men know of the fountain Christ; of the Scriptures, the promises, the cock to let go that fountain of faith, the only hand to turn it; yet are of a sluggish nature and practice: strive not to be eminent in righteousness, eminent in the assurance and application of Christ's righteousness, and in the insurance and warranting that application by the evidence of a conversation of righteousness as a Christian. I say this sort at most, strive not to be eminent; to believe confidently; to wake accurately; lie along as contented to live as bed-ridden Chrstians, from hand to mouth. No good suit to their backs, of Christ's righteousness, by application. No good glass upon that suite, or profession of Christ of more holy and innocent conversation. No good warmth by putting on of Christ, as by the spirits infusion of abundance of grace. This Spittle or Hospital of pitiful Christians; these impotent professors (grant they be true) improve not their stock. And so at every turn of great expense of much faith, and hope, and prayer, in a sickly time of fears and afflictions, they are found to be exceeding poor.

A defection or declining from righteousness more and more appears oft in this old Heaven. As when people and Ministers, the stars, and the starers after them err from the right doctrine, and doctrine of righteousness; when they dislike the purity, power, and plenty of it: what need (think they) such grinding the edge of the sword of the spirit the word so thin? what need such nice and close dividings by it? And less of any preaching will serve (once a day enough of conscience, i. e. of their conscience and enemy to the rule of conscience,) less profession is enough, unless men will be too forward. They like a mixture that may abate the acrimony of sound truth, as not enduring truth in the simple. Therefore the ingredients these men give and take, in the mixture are smokey distinctions, popish evasions, carnal pretences, pharisaical collusions, human rules and traditions, fleshly forms of worship, seeming pretences of flattering devotions, by all which to blind the eyes and puddle the streams of the Scriptures (& sibires, non se rebus submittere.) For they make the Scrptures by violence to justify these, not to try these, just by the Scriptures. This pack or heard of men, are like horses that first pounce, or plunge with their feet, and mud the water, and then drink. They put in their corrupt ingredients to the word, or doctrine, and then give it, and take it to drink.

Thirdly, the want of righteousness in the old heaven appears by a frequent disaffection to righteousness, to deal, and to unrighteously do set against, and abuse righteousness, to be unrighteous both against God and man.

First, against God; Father, Son, and Holy Ghost. The world will smite God, by oaths, cursings, imprecations, blasphemies: God never wronged them; he that is wronged by them, was the maker of them. Jn him they live and move, &c. against whom they move and live so wickedly; they debase and vilify God to his face. They prefer every creature, yea every sin they have a mind to commit, above God himself. To commit spiritual adultery, idolaterie, in preferring the first, and witchcraft to love, and put confidence in the devil in preferring the second, is nothing with them. God is good, and doth good to them. And they are evil and do evil against him, as a meet requital. As for Christ, if they do not swear by his precious wounds, passion, body, death, sacramental bread, they will be sure to slight his merits, his sufferings as things of no necessity or use to them. His Gospel to them a pack of fables, no more faith and credit (to speak of effectual faith) do they give to it. As once a Bishop one of the Popes said: how great a gain have we "made of this fable of the Gospel? They live as if they should never die, and die as if after that they should never live. As another of the Roman Bishops a Pope was unresolved at his last dying pillow. Saying,

And for the Holy Ghost. they will jeer and scoff at that holiness that is wrought in men's spirits, by that holy spirit: yea hating, and opposing all holy profession and conversation.

Secondly, they are unrighteous against men, both themselves and others. They will put out both their own eyes to put out one of their godly neighbors: like the Philistines that stopped Isaac's wells, to their own hurt as well as his. They reproach religion as fast as they can wherein they do as the Roman that cut off the bridge he stood on, although he must needs fall into the river himself, so as he might drown his enemies. Religion and profession, is the bridge to carry them over the lake of hell to heaven, yet its no matter, they will cut it off by sharp sarcasmes and derisions, that by their good will there should be no such conscience-troubling profession upon earth Therefore they let flee freely at others, that seem to have anything of God in them. These worldlings, these earth, • ar •• , ••• th, (as the Prophet speaks) all dirt, will bedaub the Saints most odiously. They will smite them, as I • r • miah with the tongue. Name-blast them. They will smite them in the body, as Saint Paul on the mouth, yea on the back • . Yea they will stick yet closer to them. They will smite them in the conscience, stick a dagger of offense in it pull it out who can. So in the ten persecutions, by fears to make men sacrifice to the idol. So in the Phillip and Marian persecutions, to threaten men till they made them abjure and forswear the truth. And when they have wounded thus, will they, can they heal? no. If the Pharisees draw a Judas into a fact of Treason against Christ, all they answer to him coming to them with his consience dreadfully bleeding, see you to it, what is that to us? much less do they regard the affliction of a Joseph, although (as in that Hos. 6.) caused by them. It is their joy to make the hearts of God's people sad, whom the Lord would not have to be sad, and to strengthen the hands of the wicked. Mark the hands, for sin cannot strengthen the heart. And yet they think they come not close enough, and therefore they will give the Saints one deep stab more. They will smite them in the very image of God in them. You be the holy brethren. And how are they brethren but by being children of one Father, God; & having his divine nature in them? And how are they holy, but by & from God wishing & working them to be holy, as he is holy? yet this holiness they venemously (just as a generation of sharp toothed vipers) bite at. You be the precise ones, pure ones, the Puritants. Which last term hath been a long lived murderer to kill sound doctrine, holy life, sobriety, equity, all that is good. As said a Parliament man in Parliament,

So general is that name grown now, that with it the wicked Ishmaelites open their mouths wide, make an odious wide mouth, and sp • rt themselves. So that their mouths being venomed and their throats hissing, this name in them is as a sting to make them • ike the dragon, Revel. 12.4. ready and prepared to devour a young professor before he is hatchit. Therefore pious Queen Elizabeth, seeing the mischief coming upon religion, by such approbious terms, made an injunction against them, that they might not thunder strike, or lightning blast or cerebrate the gay blossoms of tender profession. And I live in hope to see a good law enacted against so bad a malefactor, as this soul-killing Nick-name hath been for these many years, even far too many. And thus, and thus, and thus will the wicked smight and smite the godly, the mean while, if the Saints lie still (and if they do here is the patience of the Saints, ) the wicked smight on, and strike, as if they cudgelled only a sack, not a Saint. The smighters sing whiles the Saints cry. The smighters curse whiles the Saints pray. The smighters shed the Saints blood, whi • es they shed tears. If on the other side the Saints ever so modestly stir in the behalf of righteousness, what a stir do those men presently make. If the god • y speak of, and in the behalf of righteousness before ch • se m • n, then they jeer them. These be factious, all • or law; they be precise pharisaical, hypocritical, seeming to be after Gospel. If the Godly speak to th • se men fo • righteousness, and justice, then they will use them, as the So •• mites did Lot (at least say they would) viz. worse, for speaking but reason. They will misuse them whose for entreating them to be better; as Pharaoh dea • t with the Israelites.

If the Godly speak to God much in prayer to procure, or administer to them justice, and righteousness; then their small friends, those sons of the world will call them Lollards, because they cry Lord, Lord unto their God. If they be hunted with persecution, so that they are forced to turn night into day, to pray before day or a portion of righteous usage among men, and to worship the maker of night and day, then those sons of Belial spirit that poison upon them, that they rise early, to worship the Sun-rising. If they profess their belief of, and in all the Scriptures, that promise them succor and propound to them examples how the Lord hath delivered his people from their enemies, as Sampson, and by him the Israelites from the Philistines, by the jaw-bone of an Ass, then they cast upon the Christians this Heil-hatchit obloquy, and made-lie that the Christians worshipped an Asses head. If the Saints profess they love the righteous, and especially that right doctrine and righteous conversation they confessed and professed as Waldus, Hus, Luther, Calvin, &c. then they call them in scorn, Waldenses Hussites, &c. As if either of these was the highest original of that truth they profess; and that they were as very Heretics, as they would have those to be, in the opinion of them and their adherents. Finally, if these poor harmless sheep are worried, and wearied from among men, to mountains, and dens, and Caves, and so part with all, and kiss poverty with piety, rather then in riches to loose Christ, yet the wicked leave them not, but as the dragon, cast out these floods, vomit out this filthy phlegm after them, that they are poor men of Lions, the religion doth naught, but make men fools, and turn beggars (as many amongst us nowadays can say, on less occasion) and that such flying Christians are Turri-lupins. If these are not touches enough to discover the unrighteousness of the old heavens, then men's cyes are old, and their judgments u • righteous, that they cannot or will not see the right. For proportionably still it is so, every particular way of piety and equity, and standing for these, get an ill report, and a scornful name, from the black mouths of the sons of darkness. As that they are Factionists, Humorists, Scrupulous fools, Protestants stripped of their wits, enemies to the common peace, &c.

Thirdly, This Doctrine instructeth us in this. That as long as the Church dwelleth under, or in the old heavens, though she may in her true members have some newness, and righteousness in themselves, yet in regard of the present opposition of this old unrighteous world, and the indisposition of the present old Church, contented with her old wrinkled, ragged condition, as if she knew no better; that newness and righteousness are nothing to that she shall have, when she shall see and sue for a better condition. The footing of this instruction upon the doctrine is this; that the Church hopes for that she yet hath not. Saint Peter so long since Christ, and the Church still so long since Saint Peter, sees more in the promise, all is not yet shaken into the lap of the Church. She hath in the Apostles time, and in all times of true conversion, some newness, Ephes. 4.23. Collos. 3.10. i. e. some personal new qualities, some particular new dispositions and actions. Again, she hath some righteousness. 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 she shall have. Saint Peter putts a difference: how a few members severally, then all the body of the Church jointly, 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. Revel. 21. Greated as a new substance. Isa. 65.17. made righteousness in the abstract. Revel. 19.8. All her newness now is but as the new-moon to a sevenfold sun-shine. All her righteousness is but as a glaring Diamond ring on one finger, to a whole suit of cloth of gold of sun-beams, nay of the sun, nay of the sun of righteousness. Mal. 4.2. Rev. 12.1. And in this glory and state shall righteousness dwell as Master of the house of the Church, and command in every room and corner. But as yet, hitherto the Church hath been withheld from this eminent condition partly by the opposition of the old world; mixing the old things of ceremonious Judaism, and Gentilism (which spoil the newness of the Church.) Hindring, and withholding righteousness. And partly by the indisposition of the old infirmity of the Church, to be dark sighted and stiff in her limbs, spiritually to see, and move for that of her dowry behind. She hath been examinated, unsouled and exoculated. So that as Christ said to the Disciples, and Saint Paul to the Hebrews, she was unfit to hear of and see a better condition. She hath been beaten with unrighteousness, and bound from righteousness, that she could not preach, speak, dispute or practice righteousness, till she was black and blew with her bonds and blows, and looked old with sorrow, yet hath been flattered to be the most knowing and righteous Church. But these to come when new.

Use of examination.

• 1. Who are the true godly.
• 2. What the new heavens, &c. promised by God.

First, EXAMINATION, who godly In general, they are persons of an excellent hope of an hearty heavenly heroic hope. They look 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 ourselves (saith the Apostle) groan within ourselves, waiting for the adoption, there demption of our bodies. For we are saved by hope. But hope that is seen, is no hope. But if we hope for that we see not, then do we with patience wait for it, or expect it. As sure as Elijah hoping for rain from heaven to refresh him and the whole kingdom, looked for it, sent his man to view the clouds. So hope mentally looks for the mercies it hopes for from heaven, for himself, and the Church. Hope is the eye to faith, as in the face is the eye to reason, to look after what we believe, or know shall come to pass. And therefore the Saints from time to time in the Scriptures (mark it you that think ye believe) as they professed their faith, so solemnly they professed their hope. To teach us, no doubt what a barren faith that is, which breeds no hope: what an helpless faith that will prove, that is an hopeless 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 Christianity, that seeming to have an eye of hope, but cannot turn it this way or that way, after that they profess 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 newness and righteousness.

All which show the bravenesse of the godly man's spirit, above them that have received only the spirit of the world.

The resolution or setldnesse of his hope, shows the godly man's patient spirit, patient through courage.

The distinction, the betternesse of his spirit like Caleb's.

The foundation shows thee soundness of his spirit.

The Dimension, or width, shows his public spirit.

And the gradation, his sublime and heroic spirit.

Resolution. The godly man's hope is an hardy hope. For though (as the Doctrine intimates) his hope shall be put to it, and that with so much (and more) as breaks 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 partaker of his hope: and although the day of judgment comes apace (that cuts off all hope) and the scoffing of the unbelievers hasten it, yet the godly man's hope comes in with a Nevertheless, 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 happiness of this life and that to come, 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. If it be not always of a like bigness and strength; yet it is a long and lasting hope. Hope in the virtue is a boldness of mind, conceived upon God's promised bounty, by which, through the use of the means, to attain to all the degrees of happiness. So that is not ashamed; it is groundedly confident: though it be not demonstratively sure, like the certainty of reason (as it is not so contingently certain as the certainty of bare opinion) yet relatively, in relation to the promise, and by the relation of the promise, informing for certain what God will do, it hath an infallible mental spiritual certainty of Narration, nor the man nor his hope can possibly be mistaken, what he is told. Nor can he mistrust him that promised, whether he will make that good he told him in the promise. Hope is an Anchor, its tooth or beard is afar off, unseen; and the ship may play about, but not from the Anchor. So the things hoped are not seen; The soul hovers, and seems to be ready to run into the quick-sands and sink, but that the Anchor hope, fastened in the promise held toughly. And in this tempest the Anchor is wrought further into the rock of Christ promising, by the windlesse or engine of prayer. As the Apostle subjoineth unto hope energeticall and efficacious prayer. Thus brave Hope shows her self fixed, resolute and valiant both for the man, and the Church. Will the spiritual enemies of the particular Christian fight? she will fight, and conquer too. If sin and Satan, and world strike to make him despair, he will by the promise get up and stamp upon them. Faith steps up first, hope immediately at the heels as the Armor-bearer after Jonathan, and both triumph together: will the back friends of the Church dispute; hope will dispute, and confute too. If difficulty object, hope will answer.

Difficulty objecting, that tampering a reformation, especially, it speedily, and thoroughly, is full of danger to a state, to cause Casmes, and such violences as attend on vacuum.

Hope answers, that she hopes better things. Reformation, if reformation, cannot be dangerous. Papists have not been afraid, in Phillip and Mary's days to alter Religion (the true, to false) therefore saith hope, she hopes that good protestants need not be afraid to make a reformation, in the out-works of true religion, ecclesiastical offices, and discipline, &c. A thing which hath been done in so many places with no mischievous effect; as in the Low Countries, Denmark, Geneva, yea the reformation of all Christendom, by Luther's means, wherein the substance of religion was altered, mischiefed no Common wealth, or state matters. Yea Henry the eight, his rejecting the Popes supremacy, & mining of the Abbeys (a greater matter then the things now talked off) brought no prejudice to Church or state, but a preparative benefit to both. So in Edward the sixth time to go much further. And Queen Elizabeth's time, to return back all those turnings of religion, persons, ceremonies, discipline, &c. (invading by Queen Mary ) did all well succeed. So that the Churches need not repent of anything they did.

If Difficulty object, that great is the antiquity of many things in the present government.

Hope answers, that she hopes whatsoever is sin or error may not plead prescription. Such things are not veritatis antiquitas, but vetustas erroris. Or if but things in nature indifferent, or at first of some probable use, yet as the Brazen Serpent, in the use were so altered, that they were altared, though they were seen only in the air, but made crosses or scratchings of blood in the conscience, they may saith hope (for ought she knows) very conveniently by good Hezekiah's be taken down: much more must ill customs be cancelled, though very ancient, if ill. Consuetudo non munita ration non est consuetudo sed corruptela. And that in our Church offices, Liturgies, Ceremonies, and discipline are things much to be complained off, we cannot doubt, when the Fathers (though in some things parties, at least some of them) do among them make up a great and many voted complaint, against all those things we complain of. The complainers are Jerome, Ambrose, Austia, Sedulius, Primasious, Chrysostom, Theodoret, Oecumenius, Theophilact, Cyprian, Ignatius. And their particular complaints will Bucer, Gerard, Jewel, Schamier, and Voctius tell you, in heaps and clusters, if any have not time to read the fathers themselves, turn in those named controverters, to any head of Episcopacy, discipline, &c. and ye may store yourselves. And no wonder that these Fathers, among the rest of their invectives, and stated questions resolved that Bishops are not Jure divino; when Pope Pius the fourth said to the Spanish Ambassador, that his Master did not know what he desired, in petitioning that Bishops should be declared to be Iure divino in the Council of Trent. For said the Pope, that being done, they would be as independent as he the Pope himself.

If Difficultie object, that if things were so amiss all this while in the Church, why did not the world hear of them sooner.

Hope answers, that she hopes the world hath heard of some things from some heretofore. And she hopes that men will see that later times have set a new impression almost upon all Ecclesiastical things and persons, and so by simpathie, or consequence upon many secular. Men were not permitted to speak, write, dispute, or any how to meddle with the questions now on foot, unless to state them the clean contrary way. Scholars put upon it that they must chifely read fathers, and Schoolmen. The book binders found their very trading to be altered. Few books unless written by Papists would sell, among Scholars. And the great volumes of renowned Protestants, yea a whole study of them at once pronounced in mine ears a pack of Puritan Authors: Men coming to be made Ministers, told they must hold their Tenets according to the times.

And unless the body of the Common wealth had been sick of convulsion fits, that men had smarted in their purses, and bodily privileges, God knows how long the soul of the Church had lain speechless with unutterable sorrow, without comforting compassions or encouraging permissions shown unto her, that she might speak for her self.

But saith Difficulty, why what is the matter? what great reformation yet wanting? have not we now gone fairly on, far enough? let ut not please our brainesicke humors with changes.

Hope replies that she cannot but think that good changes rung by Artizans are musical in judicious men's ears. That an ill Scholar is not said to be gone from his College and university, till he be gone Cum pannis, with his clothes; no more is inormitie gone from the universality of Ecclesiasticalls, till it be gone Cum pannis. Not a rag of superstition left behind. In some Courts it is held that in some cases a dog keepers possession. Sparkes left in ashes sometimes fire an house. And that it hath been found by experience, that a door of an house being left unbolted, and tapers or candles left in a readiness, they have been easily lighted by pilferers to affright the inhabitants, and rob them. Christ at his passion rent the veil of the Temple in twain from top to bottom, to teach the Jews to rend all their Jewish ceremonies. And when in thirty or forty years they would not understand, the Lord sent Vespasian and Titus, who beat the Temple to pieces. Better that that Church had reformed with less cost then greater.

Thus you see the valor of true hope, whereas false hope, is a faultering hope. To Satan, sin, the world it will succumbere. The hope of hippocrites perish, wither at every blast. If it seem to have any life for a time or struggle for life, it plainly desires to feed on that which Cannot nourish it to live in health. It looks on examples, by ends, &c. Sayth false Hope, Do any of the rulers believe in Christ? what if they do not? But they do. Nicodemus the Publican, Matthew the Centurion. What now, will the Jews also believe? No. So in our complaints. Do any of the Fathers, say some, hold with you in your dislikes? what if they do not? Saint Paul himself will be followed no further then as he followed Christ. But the fathers are for us, as we have in part shown, and might name many more. What now, will ye be of our side now? No. Why then you do but pose us with questions. But intend to oppose our judgments of truth. Now is no time nor place to • tie particulars, and those Authors and made treatises, store are in print.

Secondly, Distinction. The Godly man's hope differs from worldly men's hope, in one main thing (above the rest) intimated in Text, Context, and Doctrine. We must then know what that is. And to speak the best, or moderately of it: Their hope is such as tends to security, carnality, formality, &c. More distinctly and particularly. The worldly man, or man of the world, personally for himself hopes (as the Text Context and Doctrine intimate) that he need not be so terrified from sin, with the consideration of judgment to come, or with the word threatening it. He hopes, as those in Deut. and in the Psalms, that God is not so severe against sin. He hopes as they in Epistle to Tim. that a form of godliness without the comberance of the power, will serve the turn. He hopes as Sardis, and Laodicea, that a name to live, and a lukewarm condition in religion, is a safe and a rich condition.

Ecclesiastically concerning the Church his hope is, as [ 16] theirs in the Epistle to Collos. chap. 2. that the glory of the Churches religion & worship consists in subjectionto vain [ 17] deceit & tradition of men, [ 20] rudiments of the world, & shadows in a voluntary humility and worship of they see not what: in subjection to ordinances, taste not, touch not, handle not, in a show of [ 21] humility & wisdom in will-worship and neglect of the body. In meat and drink, and holy days. In doctrines of men. In bowings, [ 22] cringings noddings, in bare priestly orders, in operibus [ 23] operatis, or in whatsoever else human devised thing mixed with a confused intention of blind devotion. Though by this position, that human honest intention of it self may devise forms of devotion, hath brought in all the Judaism, Turkism, and Papism that now pester the Christian world. This poor hope hopes that it is no superstition to fixe devotion upon the foresaid or the like humble, seemingly harmless expressions, and gestures, without a divine warrant. Though if anything, that be superstitio. And it hopes that the Pope is not the Antichrist though that Tenet over throws the book of the Revelation. He hopes that the same ecclesiastical offices, ceremonies and discipline, as are set up by the Pope, are no appendix, nor tail of Antichrist. And finally he hopes that this hope is a good hope. Though a good hope is only of good things, not of evil. And if it hope for things only good in appeareance, that hope is only good in appeareance.

Whereas the hope of a Christian (that we may now see its difference) is of all good things, especially spiritual, and mostly those things that are most spiritual. The godly man for himself hopes to attain an height and eminency of comfort and conscience, as the Apostle intimates in this chapter, and text, and doctrine. And therefore the godly man is afraid of the lowest, meanest, and smallest sins. In action, his heart smites him for vainglorious numbering any outward confidences. For taking any pride or putting the least confidence in the creature. In words he fears a witty kind of jesting, if sinful, tending to the dishonor of God, or wronging of his neighbor. In his thoughts he fears any secret evil thoughts, yea so much as the filth of them. And concupiscence to him (though the Papists say tis no sin) is that which makes him cry out of his miserableness by 〈1 page duplicate〉 〈1 page duplicate〉 reason of the body of sin, and so of death.

As for the Church, and her reformation; For the matter of its reformation his hope is that not an hoof of it shall be bated to the adversary. By the divided hoof the Church was distinguished, as she that had skill to discern between law & Gospel. His hope in that not adust, or small stone of the reformation of the Church shall be trodden underfoot and lost, Psal. 102. And for the time, he hopes the time is come, when God's people's hearts are come to a full bent of prayer. As it is in that Psalm, and other Psalms. And suitably his desire that the Church should not give way, nor himself approve of anything contrary to reformation, not so much as for an hour. For he knows that every dust and every minute of the Churches liberty, cost a precious drop of Christ's blood. Things so sadly bought should not be lost for a pipe or song.

Thirdly, Foundation. The ground of this hope is the promise. A good man is a great promise man, all for promises. In prayer, he looks to the promise, Jacob in his prayer urged the promise. In practice he looks to the promise. Shall I go up? shall I conquer; saith David. In all he looks for a promise. In faith he looks to the promise; In hope he looks to the promise; so here. So that the godly man is conversant in the promises; converted by the promises; yea versed and turned whethesoever God will have him by the promise, as is abundantly shown in the Hebrews, cha. 11. This therefore makes the hope of God's Israel, in this land so quick, and lively, so cheerie and fixed on God, in his way, works and means, and among the means, on you the Parliament, because some words have fallen from God's mouth, whereby we have promises, to make this our land a land of promise. Now about, to be the promised time of the reformatiō of the Churches in Christendom. Yea, & in all divine probability (so far as we can see) you to be a promised people, to help in the reformation of the Church in his Majesty's dominions. This, a promised land, i. e. one of the promised lands. For it is one of the ten homes, i. e. one of those kingdoms of the ten dominions of the ten Kings of Europe, that having once hated & opposed the whore of Babylon, shall never be reconciled to her, till she be burnt with fire. And that we may not fear & doubt the fulfilling; it is added, that the word of the Lord shall be fulfilled. And that those things that seem to oppose, shall no longer oppose, till God's word be fulfilled and to the end that all the words of God be fulfilled. But when that is done, God's time is come (of which by & by) he will no doubt put it in their hearts (let men buzz in their ears what they can) to fulfill that aforesaid promise. This promise is so plainly interpreted by the Holy Ghost that it cannot be evaded, or eluded; For it shows that the ten horns are ten Kings which formerly submitted to the beast, and lost their regal power; but in God's time shall be her destruction.

Again, some learned, upon that Revel. 16.8. understand by sun, some eminent Church and state (for so the Scripture sometimes speak) who having a vial of Antichrists tyranny, oppressions, superstitions, &c. poured upon them, are provoked hereby to scorch men, all Antichrists brood, and make them blaspheme for their utter rejecting them.

Take this for a close, when Antichrist is to come down, the Isles shall fly away, rather afraid of her judgment, then in love with her sins. Revel. 16.20.

2. This is the promised time; Now by this time its begun. For the period of the reign and power of Antichrist of Rome is but forty two months in all; even all the while the Temple is measured to be trampled, the woman flees into the wilderness, and the faithful witnesses prophesy in sackcloth. Signs sad enough, and plain enough, that this while that Antichrist reigns: especially seeing the same time and beginning and length of time is prescribed to all those events. These forty two months reckoning after the prophetical manner, usual in all prophesies of this nature, a day for a year, Antichrists period is about 1260. years; That is, from his evident rise in the world, to his general, and final fall in the world, are so may years. For times a time and half a time signifies three years and an half. i. e. Forty two months solarie. i. e. of 30 days in a month, and Forty two months, of 30 days in a month, makes just 1260 days, which prophetically are 1260 years.

From hence some of the most learned reckon thus, That seeing it is said the whole bulk of the 42 months, contained, the beast shall still have some power to war against, and kill the two witnesses in sackcloth; that therefore his power of 42 months is not to be accounted in a continued time. But that the beast was interrupted above five of those months, whiles he lay sick of the deadly wound which was about 140 years. And now after the faithful witnesses had finished their prophesies (but not their mourning and sufferings) the beast redeemeth the 140. years, the five months he was before let from his prey, and so to make up his full Forty two months. For for five months the woman, the temple, and the witnesses also had a respite from his fierceness. And so all in their several conditions the persecutor and the persecuted had an intermission of like length, and so after their return to their former condition to do and to suffer, their 42. months run on and period together. Now by these learned accompters shut on the forty two months (continuedly considered, not excepting out the five months cessation) to the apparent rise of the Roman Antichrist, apparent in all Histories, Divine and Human, to have been about 600 years after Christ, or therabouts, not very many over or under, by general agrement, and Antichrist must needs be fully down within two hundred years, a few over or under. Mean while long before the work must begin, and be on foot, in doing. For a 200. years are but a small time to pull him down in a hundred kingdoms. Rome was not built in a day; nor will it be pulled down in a prophetic day a year, or two. But if Antichrist arise sooner. 425. Celestinus then so much the sooner. But reckon we with them more exactly, and except out the five months of cessation, out of the middle of the 42. And knit the five months, i.e. about 140. years on to the end of the 42. months, that is 1260 years and add to all 306. as the more exact account of Antichrist beginning, and then he must needs be utterly thrown down within 50 years hence. And therefore the work must needs be now on foot, to some good purpose.

Others upon these principles lay down by Saint John long concluded with much comfort, that the time of Antichrists fall should begin to good purpose 1639. which they expressed in their books some 40. some 60. years since. And what God hath done from that year and so on, you have eyes and years to inform yourselves, perhaps better then I.

Add to these things, touch the time, that when the seventh Angel poured his vial on the air, it is said it is done, i.e. Then presently Babylon comes in remembrance to be judged; just then when vexation was poured upon the spirits of all carnal men (yet of the kingdom of the Prince of the air.) being gulled with the Agents of Antichrist, and stung with his tail. And just thus also one of the seven Angels that had the vials of the seven last plagues (likely he that had the seventh) came and shown John: the bride the lambs wife. Close we the consideration of time with propounding that Dan. 12. verse. 7. verse 11. verse 13. to the consideration of wise men.

Lasty, for ought I can see you are the promised people, you the Parliament & Parliaments of his Majesty's three kingdoms to be leaders & examples to the Christian world to pull down that of Antichrist that is yet standing. Beside that you are God's gr ••• 〈◊〉 • ost solemn ordinance for such a design, for nation 〈◊〉 exploits, 1 Sam. 6.1. You are the votes of all well 〈…〉 . You are the subject of Millions of prayers 〈◊〉 ••• ng cries of the godly (no small good sign, Psal. 10.17.) This further is to be considered, that they that are to measure out the reformation of the city, the Jerusalem of God, must be a man, yet an Angel, Revel. 21.17. Human yet divine, and sublime, in a higher degree of having stamped upon them the image of God in power and Majesty. And a King (which is the chief of your entire body) is by the Scriptures termed an Angel. Yea sometimes a collection of worthies in the Church is termed an Angel; as one Angel, for their divine unity and amity. Again they that help in the reformation must be those that can make a decreed writing, can write statutes.

Finally, the northerne gates of the reformed Church, are set up with the first, Revel. 21.13. Absolutely, first Ezech. 48.31. should seem the Northern people of the Christian world shall first, or with the first enter into the new reformation. They and the Eastern parts, the forefront. New England, Swedes, Danes, and our Kingdoms belonging to his Majesty. Instead of the former. Abs Aquilone malum, spoken in Scripture, and in our country proverb (in another sense) now it is Abs Aquilone bonum. God will thus in mercy, recompense the evils of the Church, that the places of her troubles, shall be the beginning of her reformation. As the temple was at the North side of Zion, King David's palace, and therefore his posterity looked much on that Northern tract. So Christ the Son of David on the North of the Church. Now all your hearts that are ballasted with true hope upon the consideration of the promises, will take more life, will be fed, and refreshed with the promise, the most proper Cordial and food of hope. You will hear the promises say oft in your ears, as God did oft, even four times in one chapter, to Josh. Be strong, and of a good courage. And as you heard in the Morning, by another, out of 1 Chron. 20.10. Be strong and do it. But false hope, being unpropt by promise in tempestuous trials fall as the house on sandy foundation. False hope, produceth nothing but the water-bladders of fantasy, they seem as comely, as big, but they are as suddenly nothing, as they swelled to that seeming thing.

Fourthly, Dimension. The compass and reach of true hope, Heaven and Earth. It gripes within its circle the public good, the restauration of the Church like repairing Nehemiah and Ezra. Like lamenting condoling Jeremiah; like Psalmodious, King David. Though true hope, be not always a strong hope, at every minute, in every inch of the twisting it is not alike big, yet it is a long hope every way large. And in the public good, good men hope to find their particular good. As Alexander hoping to conquer the world, hoped no doubt to find a meet palace for his own habitation. And as sounds come to the ear per circuitum, by airy waves and circles, and so the sound is gathered into the ear per anfractus, by the windings thereof; so true hope comes to the ear of the soul by the circulations of the general promises, of the promises of the general good of the Church, that in the midst of that (and no otherwise) they shall find true comfort. This part or piece, the Saint hopes no otherwise to live and be safe, but in the welfare of the whole. The whole being of relation, is to be referred to another. Hope is relative to the promise (as we said before) and the Hoper is relative to the Church as a part to the whole; And therefore true hope cannot be divided from its strong • tie and subsistence with and upon the general promise of the public good. In so much that this genuine & generous hope strongly sympathiseth with the public good, with an Antipathie against the worlds Apathy and sencelesenesse of the common good. Is it nothing to you, all ye that pass by. And woe be to them, they consider not the afflictions of Joseph. Hate I not them O Lord that hate thee?

On the contrary the worldly man's hope is a narrow hope. His way is the broad way. But his goodness (even his seeming goodness) is very narrow. No wider then his own door. No longer then the reach of his own arms. Himself is the center. All means to advance his own ends, the circumference; like a jugler, he labors to conjure all into his own circle; upon all else his hope looks a squint, with a purblind eye that can see only things close to it self. He hopes to live to build, to purchase, to enjoy the world, what ever become of the common good. The world can Glut it, and bowle it, at least cant it, and laze it, and never be troubled at the affliction of Joseph.

Fisthly, Gradation, eminency or Exaltation of this pole star of hope. For a yet more new and righteous heaven and earth. The godly man hopes that the Church shall not always live in a mere drudgery and struggling to maintain life and soul, and to attain to no more, still to live from hand to mouth, and get no stock of comfort afore hand. But as there are heroic moral, so heroic theological virtues, among which faith and hope have their chief rooms. So that this heroic hope of the godly man is that though all the Church, in the true members, be new, a new creature, be righteous, is in a kingdom of heaven, i. e. in the Kingdom of grace: yet that there shall be a more abundant grace, and godliness bestowed, on the Church, she 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 be as the Heavens, and the Heavens shall be far more heavenly. The light of the moon shall be as the light of the sun. And the light of the sun shall be seven fold as the light of seven days, in the day that the Lord bindeth up the breach of his p • ople, and healeth the stroke' of their wound.

And whiles the godly man primarily hopes thus for the advancement of the Church; he cannot but put in himself by consequence that he hopes for himself that he shall he a Convert of the second edition. Not a convert barely, and for want of God's special presence and his special acquaintance with God, to be as a beast sometimes, in temptations especially. This special acquaintance with God (of which Job's friends spake) is as a second convertion. Such a man knows more of God; such a man is not contented to be new borne only, and cry as an infant, and barely live; Be a general honest man, salute God in morning in family duties for all day. And not live particuly with him all day after. But he must have intimate society with God, eminent conscience & comfort. On contrary, Carnal Gospellers, pusillanimous half professers, are men of a weak 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 down and say it is well the Church is no worse. She shall never be free from blemishes and therefore to what end should I seek 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 himself. He hopes if he can a little dislike some gross vices in others, some inormous disorders in the Church, that presently this is conversion. That a good kind neighbor, a good common-wealteh man to maintain the principles of the building (no matter for the wainscot and trimming within, like the Kings daughter, Psal. 45.) is presently a good Christian. He minds not the example of Joab, that was good in the former way, but little or nothing in the latter, that we can read. Magistratus judicat virum. If a man hath any power of godliness, he will show it on God's side when he is empowered with civil power, to countenance the power of godliness: upon a lawful call he will be as zealous as Phineas. Upon an open contempt of profession, he will answer for the honor of religion as David to Mich • l; upon a threatening 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 fears of his enemies cruelties, cold make him to shut his windows to true piety, 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 be a squadrant of pikemen, and armed men; So many fear the thistles of the Church, as edge-tools, sharp swords to cut the hands of them that shall meddle with them; as before we shown, that angelical men, only meet to make an angelical Church, exact walking, Noah and Enoch with God in thir persons, the fit men to set up righteousness in their generations; so now that not every man is capable to see absent or afar off this new estate. Nevertheless we (saith the Apostle (not everyone) look 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 showing to whom this shall be revealed aforehand to an angelical man. A John like man, acquainted with God's special manifestation. This the Scripture intimates everywhere. Both in the places alleged for the special convert: and else where. As God drew nearer to the true plain hearted Jacob then to divers others. Shewd himself more to tender conscienced Ios • ph, then to all his brethren. More to David, then to many other good men of the same greatness. In a word therefore, the man that would have still more close union with Christ, shall see more of the glory of the Church. A man slack in practice shall be dim in knowledge. 2 Pet. 1.5, 6, 7, 8, 9. But whiles men are cōsciencious doing men, they shall be more knowing men. John 7.17. A moving hand strikes fire, and causeth more light. Let me appeal to men and Ministers that lay still four and five years since, not stirring a finger for many truths, whether they have not seen more, since they have practiced more. All this I preface, being carried by the text, and commentary, Revel. 21. that men may see that if they can • not foresee, not withstanding all discriptions, that new glorious Church, that the fault is in themselves.

Now to the use of Examination it self. This new glorious Church, if we go to the promise intimated in Doctrine and Text, as thither we must go, is to be discovered under these three notions.

This new Church is a new world.

An holy City.

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 city & 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.
• Righteousness.

1 Substance.

1. Sea. There S. John begins first. Telling us there was none. i. e. No foggy, pudled, restless sea of corrupt Doctrine. And our Apostle Saint Peter mentions not the sea at all; therefore it was all one, as if he 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 glass, clear as crystal. 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 watery puddle sea of corrupt doctrine. At the mention whereof, Saint John begins, because such doctrines, such All-things. State doctrines make timeservers, fantastic, quidditative doctrines make proud factious, man advancing doctrines, the power of his will, the goodness of his nature, the worth of his works, make licentious livers, in confidence they can mend, and make God amends when they lust. Sin-mincing doctrines. The Pope is not The Antichrist, neglect of the Lord's day after public duties, is no fin, &c. Make a high way for the Popish Synagogues, and the Protestant Churches to become one mass or lump 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 Episcopal sea, that shall commit or permit, or shall be permitted to cause any tides of new Arianism ( i. e. Socinianism) or Pelagiamisme, Semi-Pelagianism, Arrinianisme advancing nature, or Papism, advancing superstition and works. 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 self, 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 hear 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 polity or traffick is in heaven; her doctrine is from heaven, not from men. Heavenly, in her devotions. Unto thee O Lord saith David ( Psal. 25.) will I lift up my soul. 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 she may end in heaven.
• 2. Because she is Heavenlike. The whole platform of her discipline and form of worship, is according to the fashion of Heaven. See you make all things according to the pattern shown thee in the mount, i. e. from heaven. When she prays in all things thy will be done in earth as it is in heaven; be sure she means chieftly in things of divine worship, that all may be as immediately from God, & to God, as spiritual as may be. She is heavenlike for her light, heat, motion, influence, &c. She hath the light of the sun. The glory and righteousness, and doctrine of Christ. She hath at her several changes (when it pleaseth God to clear her nights) the light of the moon, outward comforts. She hath the light of the stars, her Ministers, and all their parts to enlighten her. Yea as God made the first heavens all a light body, before the several lights were made; & since by the translucidation of all the stars no part of heaven is dark, 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 heat as well as light, as the light of the heavens, is the chariot to bring heat to, and in the sublunarie bodies here below, natural 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, coals, for their zeal; and all the members of the Church are said to seeth in spirit. i. e. servant in zeal. Not like Sardis, nominal, or like Laodicea lukewarm in profession. The Church also is full of motion like the Heavens. She hath her motion of trepidation. She rejoices in the Lord with trembling at his glorious greatness, She serves him, but with holy fear; She hath her direct motion from east to west, she riseth from death to life; she grows in her graces; she hath her sublimities of heavenly raptures; and she hath her retrograde motion; her returning motion. That when she hath gone astray like a loss sheep, she repents and return's to the chief shepherd of her soul; she returns to her first husband. She returns to her father as the Prodigal. For her motion, her Ministers are also called Angels, which are oft called Cherubims, i. e. wings. Finally, the influence of the Church is hevenlike. That as the heavens prosper the earth, with spring and harvest; so whoever receive and entertain the Church, or its members, prosper for her sake. Potipher by entertaining Joseph, Laban by entertaining Jacob, Obed-Ed • m by entertaining the Ark • , yea all that love and pray for Jerusalem 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 heavenliness then earthliness. i. e. In the Churches judgment, desire, approbation, supplications. She altogether esteems, approves, desires all heavenly things. And all earthliness creeps in by stealth, with dislike when discovered. The Church meddles with earthly things, but in an heavenly manner. She hath to do with earthly things, but for a moment, but she hath an eternal state of glory in heaven. Finally the earth is of no use to her, but to further her towards he • ven. The unrighteous Mammon to be her friend; to befriend her in her journey to heaven. Acenter is only to draw a circle

2. The Church is called, or compared to heavens, in the plural. 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 God's 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 sanctity of discipline, moving everything orderly. Here are the heavens of the stars of light, of which before. Yea here is, in the reformed Church The Caelum empyrium, the heavens of glory. For that sanctification of men's persons & conversation is nothing else but a part of glory: and therefore in the chain of man's 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 history thereof. Gen. 1.1. In the beginning God created the heavens and the earth. If ever we will have men reformed, we must get religion to be reformed. If salt shall loose it favor, wherewith shall anything be salted? If ever we will hope for a reformed common wealth, we must help forward the refortamion of the Church. The standard must be right, if you will have private men measure and deal right. If the vital parts the brain, liver and heart be amiss, do not minister right blood, spirits, and motion, the exterior limbs of the body cannot be well. A sad soul makes a sickly man. Till Jacob reformed the Church in his family, casting out the idols, &c. he was never settled in the polity, and worldly affairs of his family, but hunted like a patridge, by Esau, by Laban, by fear of Sechemits. But when the Idols were thrown out, and an alter built to the true God, and religion settled, then had he rest, in Canaan. So when Church and common wealth grew to big for the shell of a particular house and family, and so crept forth into a Kingdom, and Nation, when the whole Church in her general worship was corrupted, the whole common wealth was vassalised, look else over all the story of the Judges.

3. Earth. Hear 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 remarkable.

First, The Church is called Earth, 1. To mind her of her impiety, mortality, and misery, while she is on earth. That as the Prophet Jeremiah cried out three times O earth, earth, earth, hear 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 iniquity, some sin, and so hath not here her spiritual perfection. That she shall meet with outward miseries (besides inward agonies of mind and conscience) and so shall have the Gospel-afflictions. Partake of the afflictions of Christ. That she is mortal, she must leave the earth at last, to get to heaven. Secondly, to mind her of her consolation; that where she hath been wronged she shall be righted; she hath been tyrannised over, on earth, and she shall reign on earth, Revel. 5.10. she hath been made old, in her face by tears, in her clothes by superstition, and human inventions. And now she shall be made a new earth. All her particular members shall be new with grace, comfort, liberty of the Gospel above all that formerly she hath had, in quantity, or quality, in one if not both. Rugaque in antiqua front senilis erat, —

I am juvenilis erit.

2. The earth is joined 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. 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 Hierarchy, a Prelacie, or a Clergy only, are termed the Church But all that Christ redeemed, are called Christ body, i. e. his Church. A body must have all its variety of members 1 Cor. 12. It were monstrous to see one all mouth or all eye, or all both. Ministers can be 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 signify the Church, what less can be understood, then that all the world shall be a Church, in the renewed condition thereof. Sure not many, if any whole Kingdoms shall be excepted: some sprinklings of bran theremay be in the 3. pecks of meal of the Church, but not one or two of sand, and the rest of meal. The Protestant reformed Church shall no more shoot away themselves to find Papists, &c. till they had almost lost themselves. Thus of the substance of this new world. Heaven and Earth.

Next of the qualities

• Newnesse.
• Righteousness.

For both are to be referred both to Heaven and Earth. For it is not 〈 in non-Latin alphabet 〉 in which earth. But 〈 in non-Latin alphabet 〉 in which heaven and earth. As for the Sea, that is not mentioned unless by way of exclusion. i. e. of the bad. As for the good, ye sea of Crystal, the sound doctrine; that cannot be said to be new, for it is semper cadem; always the same, in substance and meaning. Nor can it be said to have righteousness; for it is righteousness it self, and so non recipit magis & minus, it is always alike righteous. But the heavens of a reformed worship, of worship made more spiritual, set more right, and the earth of men renewed in knowledge and grace, and made more righteous in life, may be properly said to be new heavens and new earth wherein dwells righteousness.

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, superstition profaneness, Hos. 2.17. All the things of the old man. All his man inventions, Mat. 15.9. All old things of the old ceremonial law, of Judaism, much more of Hethenisme, Papism, &c. When God abolished that he intended not, that his Church should only change their yoke and burden. The whole dispute of the Apostle in his Epistle to Galat • tends this way. The intent of Christ's coming was to this purpose. The Law came by Moses, but grace & truth came by Jesus 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 phātasies, & brain devised forms, so opposite by nature to spiritual worship, they themselves being carnal, & sensual, 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 own 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 calls here the new heavens, and the new earth. The Lord will in special manner enlighten, and enliven men, especially Ministers, to write and discover what is this new state of the Church. Master Brightmar on Rev. 21.9.

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 clear truths concerning this new state, as will not endure any quiddities or querckes, and able to bear down all contradictories opposed against them.

2. These Heavens and Earth are said to have righteousness dwelling in them. 〈 in non-Latin alphabet 〉 in which Heavens & Earth dwells righteousness. Therefore all these righteousnesses dwell in the one or the other. First the doctrine of truth & righteousness, or right tenets. Not the doctrines of lies, legends, fables, flatteries. 2. The Doctrine of Christ's righteousness, 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, since that eclipsed) so now it shall dwell, & abide in the settled new estate, and never be banished from its free hold. The doctrines of man's ability to keep the law of justification by works, &c shall have no more place. Thirdly, the righteousness of piety, or godly conversation, every man shall have a care in his particular conversation, to practice righteousness. Fourthly the righteousness of amity, & charity shall dwell hear. Men shall not be wolves, tygers, &c. i. e. persecutors of their brethren. Fifthly, here shall be the righteousness of Christ's discipline. Christ himself by the scepter of his mouth, not of mers brains, shall order, and disposeall things; He shall so settle his Church, that the unrighteous, not the righteous shall be smitten. And in what Churches do all these righteousnesses more evidently dwell, then in those that come nearest to the Apostolical founding of Churches. See the Churches of Geneva, Holland, &c. No cries there, by reason of persecution. No cryings up there of human traditions.

Thus of the new world.

Next (that this might not seem to be a world without inhabitants) the holy Ghost describes the holy city (which intimateth inhabitants) in which as we shall see in the last place dwells the adorned spouse.

Secondly, therefore we come to the holy city. Where we are to note

• 1. Civitas, the Citizens.
• 2. V • bs, the City.

1. The citizens. And that these are here to be understood, both the Apostle Peter intimateth in the text, putting righteousness for righteous men. And dwelling, which relatively infers inhabitants. As also the Apostle John. Revel. 21. both in calling the new Jerusalem, the adorned bride. As also in saying, God shall dwell with men, in this holy city, and no liar, or abominable person shall enter therein.

Of these citizens note the

• Substance. That is the society of them.
• 2. The quality. Holy.

1. The substance. i. e. Society. Citizens constantly make a corporation, a well governed body (answerably, this city called the holy city,) which hath great variety of officers, yet with great unity, amity, and regularity. As things digested in a predicament, or table. No opposition between things subordinate; as we see in the wheels of a clock, that wheel next the poise, 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 laws, and privileges. The supreme magistrate runs above them in the general laws 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 laws of their own corporation, are managed by themselves, among themselves. The foundation of the relation between each member of the corporation, is internal; the general, choose the particular. And the particular accepts the privilege, and promiseth faithfulness and justice towards the general. The communion that is amongst them is such that they admit into their society only the good, and they eject the degenerating that turn 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 all the officers to continue to the end of the world. Ephes. 4.11. Pastors and Teachers. 1. Cor. 12.28. Teachers, and helps in government. 1 Tit. 5. Elders or Bishops in every city. 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 honor, especially they that labor in the word and doctrine.

Secondly, in and among them, with great unity and amity, the government of themselves is by themselves, touching all things done among them. 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 be excommunicated; which Church throughout the New Testament, the holy Ghost by the Apostles explains to be every particular congregation. So that from Christ's time, downward it was so to be taken. As the Church at Antioch, Acts 13.1. And when they had preached at Derbe, Lystra Iconi • m, & Antioch, they ordained them Elders in every Church, Acts 14.23. And when he bad • 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 Philemon's house. In hard times, particular Churches were made up of religious families, and other Christians there abouts joined 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 John names, to the number of seven, Revel. 1 and 2 and 3 chap. Now it was much to have one congregation in a County, or city. In Crete an hundred cities. And several 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 return 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 been a particular member of that congregation, he must have been present. As in all instances natural, civil, ecclesiastical, 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, and to do their duties among themselves, towards themselves, in the union and relation they stood. So that still the particular Church or congregation is subject to Christ's Apostles, and all lawful Synods orderly and lawful gathered according to the Scriptures, in the nation where the Church hath her being, to rectify 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 privileges pertaining to their particular Church.

Thirdly, The foundation of relation between the Church, and her lawful officers, especially Ministers; is internal, i. e. from mutual union of affections solemly interwoven, and engaged & twisted together. The Church makes choice of her officers and Ministers, and they embrace 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. Acts 13. 23. 〈 in non-Latin alphabet 〉 i. e. They gave their voices to elect the Minister, by the elevation of their hands, or stretching forth their hands. And so the Minister is charged to look to his flock, as over which the holy Ghost had made him overseer 〈 in non-Latin alphabet 〉 . 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 souls. Observe, over their souls, not bodies. Heb. 13.17. And are said to rule over them in the Lord to admonish (not over them as men, to contstrain) and so to be highly esteemed of their flock, for that work. 1 Thes. 5.13.

The necessity of this inward foundation and root of relation in things of the most spiritual and strongest combination, appears by paralleling other relations though but in natural or civil 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 wits. How much less should obtrusion be in spirituals. Yet if these obtrusions be exercised, we see the unprosperous event betray the unlawfulness of the attempt. There is no love, mutual duty, or edification following. As we see in all the obtruded offices in our Church, which shows much irregularity in the Hierarchy; where many have the greatest acts of power, yet not committed to them by the general 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 city, or society it self) 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 unknown, or doubtful brother and Minister. Acts 9.26 27.28.29. &c. to the end of 31.

All which four 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 we come to the qualities of this society. Holy.

2. This Civitas. This spiritual city, is an holy one; which is expressed with an Emphasis 〈 in non-Latin alphabet 〉 . That city, that same holy one. Should seem that the old heavens, are unclean in some measure. As it is said in Job. 15.15. The heavens were not clean in God's sight. i. e. by reason of some unclean (but in their first thoughts) in the heavens, the lapsing Angels. Job 4.18. So the Church below, before renewed, although in comparison with the dunghill of Hethenisme, and the hell of Papism, it is called a heaven, yet it is but as spotted, clowded heaven, in comparison of a sun-bright heaven. As an old garment, that may seem very handsome, yet much fuller of dust then a new one. Holiness becometh God's house, at all times, in all places: much more his fairest house, newly repaired. This new Church shall be so holy.

1. In regard of the more abundant and apparent presence of that essential holiness. God in Christ; he like as he made Moses face shine, shall make the Church shine. He like fire, being among the golden Candlesticks shall make them glare. When the Lord more specially is in the Tabernacle, it is filled with his glory. As it was prophesied that the second temple should be more glorious then the first, because Christ should preach in it, and be personally present. Haggi. 2.9. So this new Church should be more holy then the old, because the God of holiness should he more specially presen there. This is expressed verse 3. of this 21 of Revel. And it is immediately annexed to the speech of the holiness of the new Church, where also the reason is given why the Lord would be 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 holiness in the new Church, should more rule and reign. i. e. The Scriptures. When the Jews shall come in, knowledge shall be much more increased. Yea when the veil of human traditions shall be removed, that the Church shall see that all in the worship of God that is not evidently from the word of Christ, is not of Christ's but of Antichrist; then will the Lord reveal to her the full of the discipline of the Church. The full freedom of the Gospel. The scales must first fall from Saint Paul's eyes, before he can see the Gospel to preach it. Whiles our Church lay swaddled and rocked in the unsettled cradle of human inventions, the face-cloth of ignorance lay over the eyes, hundreds of truths lay hidden, which now are talked of distinctly in every ones mouth. So great an advantage of light do they get, that turn their faces towards the Sun-rising, and their backs upon the dark climates of the old heavens.

3. The scope, and intention of the Church shall be to advance holiness: not to make her self great in honor and dignity among men, but good with holiness towards God. Not to enrich her self with worldly pomp, but with comfort and with conscience, and the graces of the spirit. Her doctrine, her discipline, her form of worship. &c. all spread the wings to hatch up holiness, even as Saint John was carried by the Angel, willingly to see, what the Angel was eager to show him, from the top of an high mountain; touching the new state of the holy city: so sure the new Church must look, and aims at holiness and newness. And not only aims, and addresses all things to that purpose, but also hitts the white. For

Fourthly, the new Church is holy in practice, and conversation. She makes all her members, in the common eye and charity of men to be holy, or else she will not own them for her children. By this general frame of holiness in all her members, Ministers, and people; she becomes all glorious. For sanctification is a kind, or degree of glorification. Therefore the Apostle wrappes it up in glorification, in reckoning all the linckes of the chain of salvation. And the Church is said by holiness to be all glorious within. The Church is all glorious by justification. But that is without her, and about her. She is wrapped in that, as in a garment. Rom. 13.14. But sanctification is within her, as her proper quality, as a Church. Answerably Saint John calls her holiness and lightsomeness with knowledge and reformation, her having of the glory of God. And that God was the light of the city, and the nations that were saved should walk in the light thereof. And for all things that are contrary to this new, holy, and glorious estate she cast out, Revel. 21. verse 4. verse 27.

Fifthly and lastly, holy in opinion and estimation. The Church should be so really, and universally holy, making all her members at least outwardly and probably, to embrace holiness; that holiness, shall be in fashion, and so in estimation among men. It shall be no more a jeer, but a joy. As its said by the Prophet, many shall take hold of one Jew, for religions sake; so in this new Church much more shall men admire and esteem her for holiness. So verse 24. The Kings of the earth shall bring their glory to the Church. Revel. 21. verse 24.

And thus of the Civitas, the city, the corporation of men.

Next of the V • bs, the material city of buildings, &c. whereof note

• 1. The form, or fashion.
• 2. The matter, or edifice.

The form is considerable for two things

• 1. Quantitie.
• 2. Figure.

1. Quantitie. As here the compellation or comparison, Heavens signifies or intimates greatness. (For what is of created things, extra calum ultimum, without and beyond the utmost heaven.) So the geometricall dimention there, in Rev. 21. delineated makes it, by some accounts, the greatest city that ever was. For if we read the text, according to the ordinary reading, And he measured the city with a reed 〈 in non-Latin alphabet 〉 , to the some of twelve thousand furlones, and understand them in a more plain and obvious sense, of the compass of the city, that every side of the four square, was three thousand furlongs, it will follow that this city of the Church is twelve thousand round. And the whole plot of ground, from each side to each side, three hundred thousand furlongs: which is beyond all other cities that ever we read of. For old Babylon the great was but a village in comparison. Every side of the square thereof being but 120 furlongs, and so the whole plot of ground could be but four thousand furlongs. So Nineveh, was not comparable; for the text in the Prophet Jonah, 3 3. was o • three days journey. i.e. (as the learned will have it) the walls were three days journey about. A days jurney being (according to the civil law) twenty miles. So that every ••• e, square, o • side of the quade • angle was 15. miles. i. e. 15. 〈◊〉 eight furlongs. i.e. 120 furlongs, and so was just of the 〈◊〉 of old Babylon in the East, and no more. Not is Babylon in the West, Babylon the new, Rome comparable for at first it was but two miles in compass; now at last, but a-leaven miles in compass, and in the middle age thereof, but 50. in compass; so that it fall 10 miles short of the measure of the compass of the walls of Nineveh.

But if we read as Arias 〈 in non-Latin alphabet 〉 . To the sum of furlongs 12. times 12. thousand, Then the city is 44. thousand furlongs about, and the whole flour a 100 times more.

And just as the state of the new Church, under the notion or a city is greater then other cities, so under the notion of a Church, greater then ever was any Church. For the largest description of the former Church, was but 144 thousand long, and but 12. thousand broad. But this renewed Church is by this last reading, 144. thousand in the whole square compassing it about. And by the former reading 12 thousand in the whole square bouting the city And the whole floor or breadth every way 300. thousand measures. For it makes no matter what you call them whether furlongs or &c. The bare numbers sufficiently report the proportions. And well may the new Churches proportion so exceed, seieng this makes one main difference that she shall be as wide as the world, (as we said before) nee • e upon before the Lord leave the work. And so she shall be as great as good, i.e. greater, and better both, then ever any Church was.

2. Figure. Which is expressed, first more indefinitely. As if only a square upon a flat. i.e. square in regard of length and breadth Secondly, more distinctly and exactly that it was measured with a reed 12 thousand furlongs, and the length, and breadth, and hight, were equal.

First, from the more indefinite expression, observe that however it was a square, whiles it is expressed under the notion of a city. And the Church is a round, a round heaven, and a round earth, whi • es expressed under the notion of a world, the round; to signify the laboriousnesse of the Church labor agricolae currit in orbe, the Church is God's husbandry, her work is never at an end. She must continually move here, propter qui • tem, that she may rest whe she is above the rolling heavens. To signify that the Church thus renewed shall be capable of all truths, and contain, and know and teach all truths of doctrine, of discipline, of manners, and practice then too. As a circle (saith the Philosopher) is the most capacious figure that is. The square to signify, that as according to the Philosopher, a square is the most settled and solid, fast standing figure, so the Church thus renewed & refined in doctrine, discipline, and manners shall never be shaken anymore, never altered in the substance of either, no not of her discipline that hath been 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 grown eminent in holiness, and high in heavenly mindedness, so she is seen of men, and esteemed, and esteemed and highly extolled with the respect she hath from them. So that Hier • salem is the praise of the whole earth, according to promise, Isaiah 62.7. So that as King David preferred it above his chief joy, Psal. 137 6. So all Kings shall bring their honor to it. Revel. 21 24. All shall as the Psalmist delight to tell the towers thereof, Psal. 48.12. i. e. joy to find all perfect nothing missing. All shall lay down all, forget all, even the cunning of their right hand, in comparison of the Church as Psal. 137. Christ in this his coming shall (as at the last day) be admired of all that believe. 3 Thes. 1.10.

Thus of the form or fashion.

Next of the matter oredifice which includes the

• Walls.
• Towns.
• Streets •
• Temple, or public place of worship.

The walls are confidesor their

• Situation.
• Foundation.
• Superstruction.
• Apertions.

First her situation,

• 1. The walls are without the city;
• 2. Containe all the city.
• 3. Are conformable to the fashion of the city.

1 Without the city, to signify that no annoyances, things, or persons should come near the city of the reformed Church; without the walls are the dunghills without Jerusalem, is Golgotha, the place of dead men's sculls. The form of execution of offenders, was to carry them out of the city, and so to punish them. The civil punishment carrying in it a character of the spiritual excommunication. The Church is warned to beware of Dogs. i.e. Those Mat. 7.6. For they are of the concision, and are evil doers (as the Apostle intimates) They have their dogs nature and skin still in and on, in heart and in life; for they are evil doers, biters, as well as barkers. And how shall the Church better beware of dogs, then as the house-holder, by shutting them out of doors. So the prophesy runs, without there shall be dogs; which are described by their dog-tricks. Their mad sorceries filthy lecheries, biting murders, houling idolatries, & false barking lies. 2 The walls thus situated, contain all the whole city, & parts and persons thereof; exclude none of those. To signify, that Christ his Church, in no wise doth pluck up the wheat, instead of tares. For she sees plainly the tares to be tares, by their ripeness, before she pluck at them. She remembers her Savior's rule. That he will in no wise cast out him that cometh to him, John 6.37. Thirdly, the walls so conformed to the city, signify the sweet harmony proportion and conformity that is between the Church and her discipline. She is not yoked 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 creep through. Her discipline reacheth to all occasions, causes, persons, things. She makes not her meshes so wide, as Actaeon. A hunter of wild beasts, that catcheth only those that would with open mouth devour him; Nor doth she as Vulcan make her net so subtle, that the simple naked soul may be catched before it is aware. The Church hath from God her exact measure, how to knit her discipline, the pure golden measure of an unstrretchable reed. i. e. The pure word of God. Isa. 8.20. Gal. 6.16. Blessed are they that walk according to this Canon. 〈 in non-Latin alphabet 〉 mark 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 natural foundation (as of an house the rock, gravel, or compacted clay) is only one, and that rock is Christ. But the Artificial 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, ministers, and their several gifts grounded and guided by the doctrine of the Apostles. Small parts, or pieces, 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 bear inhibitions of reading these or those books of Scripture, of preaching these or those fundamental doctrines or sound truths.

3. Superstruction; or raising the superstructure. And that is done up all of Jasper, as the foundation was of 12. precious stones, whereof the first also, was a Jasper as two other were, the Sardius, and Emerauld, which three stones are put to represent the Trinity. Revel. 4. The green Jasper, the eternal Godhead, and Father, the red Sardius the crucified Son Christ. The groenish Ra • e-bowlike emerauld, the proceeding Holy Ghost, the token of God's covenant in the heart. Now that the wall mu •••• built up above the foundation, all of Jasper, what can 〈◊〉 signify, but that the Church must be ad of God, all according to the Scriptures. If men will build on the foundation not Jasper, divine truths, but the hay and stubble of •• man inventions, their work shall be burnt, if the men scape. Jasper is hard and strong to make the squared polished face and superficies of the wall against all washing; of floods or tempests; and precious, and sound stuff to fill up the wall between both surfaces or outsides of the wall. To signify that the Church is as well all glorious within, Psal. 45. That she is strong, so that the gates of hell shall not prevail against her. That she is sincere, and sound at heart. And so is, and must be, everyone that is indeed and in truth a very member of the Church. Precious within as well as without, with the precious graces of the spirit.

Having thus touched the bulk of the signification of these stones, we rest chiefly therein. Some (as Master Brightman ) put much in the order of these stones; as if therein were signified, the qualities of the several Ministers that should follow, Saint John's time for the rearing of the Church. As the first stone Jasper (used to signify God, Revel. 4.) to signify a Ministry most like God (as the stone is of an heavenlike brightness) strong to bear the first difficult brunts of the Churches reformation. The second, the Sapphir, glittering with golden pointes to signify a succession of teachers excelling in some peculiar gifts to repair the Churches wants in that age. The third, the chalcedonie, of a fiery brightness, to signify a third succession of ministers, abounding with holy zeal, for the further building up of the Church. And so of the rest. But many will be ready to think these things to be niceties; and much more me to be over curious if I should but intimate a proportion, between the Jasper and the first reformers, Luther, Prague, Hus; of whose spiritual magnanimity histories speak aloud; as that Luther said he would go to the meeting to dispute for the truth, though every tile of the house were a devil, or to that purpose. That infimite reproaches, the name of Heresiarcha, the putting on the head, the picture of the devil, the threats of torments, could not daunt the other two from the truth, nor from maintaining the truth; or if I should whisper a suitableness between the Saphier, and the next succession of Ministers, excelling with that golden gi • t of settling discipline, after Luther's spreading of doctrine. For which go • den purpose is mentioned the golden reed, Revel. 2 • . which was so well managed by C • l in, B • za, &c. Or if I should point at the zeal us Ministers of these last times, which with the light as well as the flame thereof were carried above others, to set forward the Churches reformation, by pen, by preaching, by hazarding, by suffering, that they answer to the fi • ry chalcedony And likely enough that it would be thought as hyperphysicall a quidditie, if I should note that this third stone is a Northern one, found and glaring in the northerne parts of the world, as Historians tell me. To leave men therefore free to their own just thoughts; thus much I will be bold to set down touching the application and order of the stones here. In the Old Testament the Jasper was Benjamines stone, the Sapphire Jssachars, the Chalcedonie Judas. The Emerald Levics, &c. And that these stones are here set down in the order of Moral or Spiritual consideration, not of natural of the time of the birth of the Patriarchs, not of civil considerations to reckon every mothers children by the mother severally, naming all one mothers children first, though not first borne before others named. The moral, or spiritual consideration may be this, not to run over all the twelve. Reuben his Sardius should have been first, but he lost the place by incest. Gen. 35.22. Then Joseph his Beryl should have been first, Reuben being deposed, because he was the first borne of the first betrothed mother Rachel. But he lost it by Jeroboam coming out of his loins, and setting up Idolatry. Therefore Bejamin his Jasper is but put first being the remaining son of the first wife in point of law. So that those Ministers that are scandalous, or idolaous, are no way fit to direct, or project in any reformation; any way to build the Church on her bases or foundation. Secondly, is put Jssachar his Sapphire, which second place Simeon his Topaz should have had, but being a man of a guileful spirit, wonted to conspiracies to betray a city of Shechemites to death, and was one of them that gave counsel to kill Joseph (for all were not of that mind; namely, Reuben and Judah were not) and therefore he is put from his place and Isachar the fifth borne of the second wife of Jacob, namely Leah is put second, and he the fifth, is so put because Rubens and Simeon's faults you have heard already, and Levi and Judah follow by and by with the reasons. So that Ministers that are treacherous in doctrine or polity against Church or state are not fit builders of the Church. Thirdly, is put Judah his Chalcedony, Judah is put after Isachar, for that happily he might the sitlyer intimate Christ's outward meanness in this world; and how he would not be a civil ruler over men, his errand being of another nature, a spiritual mediatorship. But commended civil rule to the magistrate, submitting to it himself. But the most remarkable thing to be noted is, that Levi by birth, should have had his Smaragd or Emerauld put in the third place. But the Evangelist S. John puts Judah here, and Levi next after, because, as the Apostle Paul disputes to the Hebrews, Christ a Priest forever after the the order of Melchizedek, should put down all Levitical priesthood & ceremonies, & form of worship. So that the Ministers that cry out for & in the behalf of Priests, Ceremonies, Altars, Sacrifices, &c. are not meet for the building of the Church. But on the contrary. Benjamins, that will be God's right hand, will be God's agents & instruments; & their Jasper, their parts & prayers will help the woman, the Church in her hard travel, to be delivered; as the material Jasper a natural woman in natural travel; Jsachars, that are the youngest sons, little in their own eyes, much in God's; And are Sapphiricall, i.e. heavenly (as is the prophesy and promise made to Jsachar, Isa. 54.11.) which heavenliness contains as well a spirit of discerning and desire of the new heavens, as well as the highest heavens: and Judah's that will desirously advance Christ in all things, ministry, doctrine, form of worship, and will oppose against the opposite or contrary things to Christ, I say such Benjamins, Isachars, and Judah's as these are fit for the building of the Church. I may not expatiate upon the rest, to tell you Levi is put next to Judah, and not so low as Simeon (with whom he sinned in slaying the Shechemites) because Levi after recovered his fall by slaying the idolaters, Exod. 32. Thereby to signify here, that men that have shown them-selves (as the Levites did when Moses called. Exod. 32.) have stood for right of doctrine, and a good conscience, such ministers are fit for the building of the Church; I will not now descend to the rest of the foundations. In a sermon discourse we can give but tastes of things.

Fourthly, Apertions, i. e. Gates, or rather gate-ways, then gates. For they are always opan: yet nevertheless there are gates, and usefully mentioned, both touching the time when they stood so always open, viz. when all was new, no fear of old orders that any lying in the old Adams condition, might rush into the assemblies of Christians, and unto the Ordinances of Christ. And touching the nature, made of pearl. A shell of a fish generated by the dew of heaven. Most fitly to signify Christ, the loore and the way: yea the one & only door, because they all of pearl, so generated, even as Christ was generated of the dew of heaven, i.e. The holy Ghost, overshadowing Mary. And be sure Christ will have a care of his Church, not to admit on his part, any polluted persons. So that albeit it is necessarily noted that there were twelve gates in number (for all are but one, in kind, or matter) to note that Christ hath made way for all the twelve tribes of Israel; yet withal it is most appositly expressed, that the keepers were 12 Angels. i.e. The Angels of the Churches, as called Revel 2.1. chap. 2. chap. 3. oft i.e. The faithful ministers, to look that no wicked Angels or men, that is false teachers, or foul practicers enter in, & set up a synagogue of Sathanneere God's Church. So that by all this continual opening of the gates, and yet continually watched, is signified that the Churches time of reformation, shall not be a time of open hostiltie from outward potent enemies; then the gates would be shut; but if liable to any enemies, it will be to the Hypocrites, that will se • ne to come in, as if honest and when in, labor to dis •• be, and defile. And therefore these are watched and examined by the Angels, upon any the least suspicion: mark no • the sum of all (in relation to a reformation) intended in these gates; That if there be not able and holy ministers set in all the entrances of the Church, and they without flattery or iniquity do not bring in men into the Church, by Christ. Christ is not by them advanced in all things, and all things else, doctrines, ceremonies, &c. deposed in comparison of Christ and his doctrine and government, &c. then that is not the holy city here spoken of, nor any part thereof.

Thus of the walls of the city.

Secondly, of the towns, places, or material parts of this city. The whore of Babylon sitteth upon seven hills, suitable to her many abominations. But holy Jerusalem the true worshipper of God-trinity in unity, consists chiefly but of three. i. e. Mount Aera the lower town, for trading and honest walking in men's several callings. Mount Moriah, for the public place of God's worship. For there the temple stood. Mount Zion, for the place of public justice and relief of the oppressed, for there was David's throne. And all these firmly compacted, into one city as in territories, so in spiritual, and civil agreement. All these are sweetly sung of in Ps. 122. out feet shall stand [ 1] within thy gates O Jerusalem, whether tribes go up to the [ 2] testimony of Israel. For there are thrones of judgment; in regard of all which now so harmoniously united, civilly and spiritually, it is called a compacted city. i. e. (saith Junius ) [ 3] Before this these differed in structure of towns; religion, and civil administration; for formerly there were three towns, and a twofold religion, and administration, the one of the people of God, the other of the Jebusites; but now all these, by all means compacted. In conjoining of towns, in verse three. In religion of minds ver. 4. And in administration of justice. ver. 5. In all which union, that union of three, of three into one, the King joys, and the people joy, and all shall joy and prosper that can wish well to it. See the title of the Psalm. And verse 1. yea every verse of the Psalm. For what political man, if a just man, and a godly man will not joy when kingdoms and Churches are made as well stronger and better as well as greater: That quietness, and righteousness, and Godliness kiss one another. Thus shall be the reformed state of the Church, of the new Jerusalem. There shall be mountains, thrones, streets, &c. all compacted into one holy Jerusalem, There shall be no crying through injustice; there shall ye no defilement through uncleanness. And Kings shall take contentment therein; For they shall bring their glory and honor unto it. And then all may see the Church begins to be new, when she so shines, that princely glory admires her.

3. Thing of this new city are the streets; which are said to be of Gold. And their use is (we know) to be an high way for the people. This is another character of the reformed Church, that the ways and conversation thereof in all her members, shall be first solid according to the truth of God; not quagmires, and hollow earth of human inventions; secondly pure, not only from sin, but from scandals, and appeareance of evil. Phil. 4. Taking heed of what is not of good report. And thirdly shining. As Mat. 5. carry out good examples to all. And studying what hath praise and virtue in it. Phil. 4.

4 Thing is the temple. For though it be said Saint John saw no temple, yet he saw that which was equivalent, yea far more eminent instead of the Temple. For the Lord God Almighty, and the lamb are the Temple. The Temple was but a type of God's presence in Christ; therefore removed, when God the Antitype comes. And not only the material Temple, as the walls and buildings were overturned by Vespasian, and Titus, between 30 or 40. years after Christ: but all the appendixes, all the shadows, yea all the darkness of those shadows to be removed. i.e. All Jewish ceremonies and all Romish & human apish ceremonies that are the imitation of them. If the temple was to be done away much more the moveable tabernacle. If divinely instituted Jewish ceremonies must be done away, though not changed for 3000 years, much more human, liable to change every day, that like a tailor, the Church hath never her perfect trade of discipline, by reason of daily innovating fashions. Ob. Revel. 21.3. It is said the Tabernacle of God was with men. Sol. Not the Tabernacle of the congregation; But the Tabernacle of habitation: as tabernacles signified, 2 Cor. 5.1. So that tabernacle signifies in that place of the Revelation only God's dwelling among men, in a special manner, and in a spiritual manner, without the representation of himself by a temple. All the representation of him, was in the living Temple of Christ's body, whiles on earth, which now is to be continued in the office of Christ, and the order appointed by Christ. Therefore it is said in the text of the Reve • ▪ That God and the Lamb was the temple. i.e. God in Christ. The characters of the new Jerusalem intended in all these are two.

• 1 That she is most spiritual, and immediate in all her worship. No temple but Christ. No sacrifice but the Lamb Christ. No light in Temple, no lamp, or shine of the heavens, but Christ. They therefore are none of the new reformed Church; nor do 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 materials, human forms, and dictated lessons, to be learned by rote, and vayling her with as many shadows 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 between, but the mere close observation of the rule of the Scripture.
• 2 The new Jerusalem hath God more effectual in the Church. He will be better to her then the temple, or sacrifice, or light, though of the Sun. 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 himself will be that temple. i.e. He will make the second Jerusalem more glorious then the first, because he will more manifest his efficacy, in the ministry 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 be the efficacy of the noon, and full perfection of it, so far as is atteinable here.

And thus you have seen the holy city, the holy temple, and the entrance. Now advise with Ezech. 8.9.10. chap. if in any Church the city, i.e. the conversation and righteous dealing of men, the threshold. i.e. the entrance, and admission of Ministers and men, to the ministry, to the word and Sacraments; the Cherubims and Ark, i.e. the inmost parts of God's house and worship be polluted in any Church? If so that Church is not yet made new. But if the inmost of God's worship Holy Communion, and prayer be polluted, altered, and Altared, the Divine managing thereof, turned into human, then God will depart to the threshold. If the threeshold be polluted, all unworthy Ministers be admitted to the ministerial function, all all unworthy persons admitted as members of the Church, and so make linsy-woolsey, the asse is yoked with the ox, then God will depart to the middle of the city, and if that be polluted, as formal worship, procreateth a profane conversation (witness the Church of Rome) then the Lord will depart out of the city unto the mountain.

Thus of the first and second notion under which this new state of the reformed Church is described.

Now follows the third, i. e. A preparedly adorned Bride.

We cannot here in the branch of an use, touch these severally, as we shall in another text. But in a short and general consideration of them, we may perceive the Church here to have two characters.

• 1 A chaste disposition.
• 2 Dutifull subjection.

First a chaste disposition, against all idolatry. She useth no wanton kissing, or lascivious talking, or embracings of any idol whatsoever; but holily desirous to kisle, talk of, embrace Christ, disclaymes all false lovers; wantonly to talk of an Idol, is unne • 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, least whiles she mentions God as a husband, she think of an idol. And Ephes. 5.3.5. Let not covetousness be once named among you, which is idolatry. Wantonly to kiss an idol, is to bow or cringe, or make a salutation towards it, though a man comes not near it. Job 31.26.27. If I beheld the Sun when it shined, or the Moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand. To embrace an idol, is to worship God, in, on, through or towards that Idol. Hos. 4.17. Ephraim is joined unto idols let him alone. For still they intended the worship of the true God. verse 15. they swear the Lord liveth, whiles they transgress at Gilgal, and Betharen, the house of idolatrous vanity. These three are more illustrated by their contraries. The true Church chastely talketh of Christ, when in word she doth extol and magnify him. Cant. 5.10.11. &c. She salutes Christ, and kisseth him, when she applies her soul to the words of his mouth. Cant. 1.2. This is called Heb. 11.13. Saluting the promises. She embraceth Christ, when she chooseth him only and forsaketh all opposites to him, Hos. 2.7. I will go and return to my first husband, for then was it better with me.

Question. But what is Idolatry?

Answer. It is

• mente
• ente
• medio
• modo

in

• mind.
• matter.
• means.
• manner.

In Mind, when a man hath vain imaginations of the true God, Rom. 1.21. or a mere imagination for a God, 1 Cor. 8.4. .

In Matter. When a creature is made a God. As the heathens gods; of which were 30. thousand under Jupiter, whereof some were merely imagined, as we said but now; others visible creatures, as the Stars, beasts, &c. As the Egyptians adore Leekes, yeeles, garlic, onions, &c. porrum & cape nefas violare & frangere morsu.

In the Means, 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 mean of his worship. Exod. 32.5. They intend to worship the true God. But they err in medio, in the means, in, through, &c. which. Thus verse 4. Therefore the Apostle calls it idolatry, 1 Cor. 10.7. So Acts 17.23. They intend to worship the same God that Saint Paul would preach to them. But they err in the mean, 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 idolatry.

2. Dutifull subjection, against all impiety, she will neither in discipline nor manners, be disobedient to Christ. Ephes. 5.22, 23.

Object. Well you have told us a long story out of Saint Peter, and Saint John, of a new reformed Church; but all those things seem to be like cobwebbs, too curious to hold, too pretty to be potent, and prevalent; for you dream not how dangerous this new reformation may be to the state, and how prejudicial to Kings and Princes. And therefore those hopers, and hopes must rest satisfied without those hoped things, though now indeed they seem to promise never to be satisfied in their minds, desires, and petitions without it.

Answ. All these things are opportunely objected here because they are cleared by Saint John, and so we shall hear him free his own prophesy from all objections, before we leave him.

First, to the danger of State objected, Saint John opposeth,

• 1 the danger of condemnation, if any man shall be fearful regularly to reform or practice reformation according to the power, parts, and place God hath lawfully inpowered, and privileged him withal, Revel. 21.8. But the fearful and unbelievers, &c. shall have their portion in the lake, &c. Saint John utters these words amidst his prophesy of the new reformation. Therefore they must needs have some such relation to non reformation.
• 2 He opposeth the dignity, and commodity of bringing to pass 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 tears, by reason of antichristian Tyranny. 2 There shall be no mourning because old things are done away. None shall have cause to complain of the loss of them.

Secondly, to the pretended prejudice to Kings and Princes, Saint John assures that there shall not be the least surmise or conceit of any such thing arising in the minds of kings and princes when they see what that reformation is, but contrary wise shall bring their honor to it, v. 24.

Thirdly, to the surmised vainenesse of hope of satisfaction, Saint John promiseth that the Saints hopes and desires of this reformation shall be satisfied. Read the 5, 6, 7. of that 21 chap of the Revelation. Therefore Mo • decai his speech to Esther must be remembered by all in whose hands God hath entrusted the power of reformation, If thou altogether holdest thy peace at this time, then shall the Churches enlargement, and deliverance arise from another place. I will not threaten that which follows to them that shall neglect to help in the Churches deliverance. But thou and thy fathers house shall be destroyed. I daily pray the contrary. But those in place, may do well to weigh those words to preserve them from carelessness. And the words that follow with a little change, to put them on to activeness. And who knoweth whether you are come to have that authority in the kingdom for such a time as this. And lastly to consider all these were spoken to a woman, whose power (more then by persuasion) what was it in comparison of a Parliament of men, or corporations of magistrates.

Thus of the use of examination. 3 Use 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 practice. The considerations to humble them, arising out of the doctrine are four. 1 Their hope doth not tend the right way; they do not tend in their hope the right way. They do not hope as men of hope; They do 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 baptism, one hope of glory. And so they show plainly 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, but Jesus Christ. And extra ecclesiam nulla salus. Christ, ordinarily saves in and by the Church, i.e. men coming to the congregations, or assemblies of the Church are there called by the power of the word preached. And besides the loss of salvation, they shall not share in the outward condition, comforts of the Church.

2. That having no newness, no righteousness personal, whereby to desire the newness and righteous condition of the state Ecclesiastical (for every habit of grace is truly desired by the dispositions of the same grace) they shall never enter heaven, John 3.5.1 Cor. 6.9.

3. The godly Church and her members shall be happy, their condition shall be joyfu • l, whiles the enemies that are opposite to them shall gnash their teeth, with torment of envy to see them prosper.

4. The Church being renewed and rectified shall not be annihilated (as the wicked hoped): but shall endure to the worlds end, in a comfortable condition to trample and we are out their enemies as old rags. The highest part of the wheel the wicked triumphing, shall feel the lower part of the wheel 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 God's 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 back) that he observed how that part of the wheel that was uppermost, suddenly was undermost; so may the Church see and say of the wheel of divine providence. And as that conquering monarch upon that speech of his Kingly captive, left off to make so Royal a person his coach-horse; so may the enemies of the Church be advised (if they would learn righteousness) to leave off their wheeling and rolling over the Church. For the wheel of the wicked shall go over them. i. e. Them themselves▪ Prov. 20.26. And the wicked will prove chaff. Psal. 1. They are old, they will wear out. Their very lamps of profession will go out. Thus of the use of humiliation.

The fourth is of Consolation. Let not drooping hearts sink within them, as if things should never be better. First mind the text and doctrine, that gives us item not to think as the world, not to be hopeless as the world. It is the character of the wicked to have no hope of the Churches good; we must be contrary to them, 2 we have a promise, therefore let us not cast away our confidence. The word of Prophesy and promise a more sure word. 3. All godly men for the general (saith the Doctrine and Text) do hope. Be we therefore, as well as profess ourselves like them. Say we to our souls; why art thou cast down O my soul? 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 be 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; of your spiritual estate, i.e. whether ye be godly & shall have a share in those new heavens, & new earth, &c. 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 soul, yea of the grace of the soul, yea of faith the principal grace of the soul. Rom. 8.23. So that it being rightly fixed on God in his promises proves home to man his safe spiritual 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 be hind. Therefore upon this first motive let us labor to have this eye of hope, this expecting looking eye, which maketh the Church its prospect, and her renovation its expectation.

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 anything Ezek 36.37. So the Psalmist. God shall strengthen your heart all ye that hope in the Lord. The eye of the Lord is upon them that fear him, upon them that hope in his mercy, to deliver their soul from death, & to keep them alive in famine. Our soul waiteth for the Lord, he is our help & our shield. The Lord taketh pleasure in them that fear him: in them that hope in his mercy. When a creditor tells a debtor, that he looks for his money at his day, according to the debtors promise, the debtor will hasten to make ready his money. So the Lord to perform his promise, when we by hope look 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, for the time to favor her, yea the set time is come. So when about the time set by God. Dan. 9. The Saints Zechariah, Elizabeth, Simeon, Anna, &c. waited for the consolation of Israel, then in due time God sent his son. Rom. 5.6. And if he hath given us his son how shall he not with him also freely give us all things.

Thirdly, 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 reign on earth. And this heaven beneath is the earnest of heaven above. Therefore, shall we not hope for it? In passion we wish ourselves in heaven; much more should we 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 earthliness, and emptiness of heavenly hope. 4. We mightily affect newalties. As one once, so we make it our Motto Nil jucundum, nisi quod reficit varietas. Nothing hath any jucunditie init, but only there is a refreshment from variety. Loe here is a newness of all things. The Astronomers mightily gaze after new stars (though but so, in their seldom appearance) The husbandman mightily joys in a new soil, new broken earth. How much more should we desire believe, and hope for a new spiritual heaven and earth, upon earh, when so firmly prophesied, and promised. 5 We mightily cry out against unrighteousness, and sigh for right to take place. And we are quieted and comforted if a Judge promiseth us, that he will do us right. How much more should we desire and hope on God (that cannot lie, nor be weak or unwilling to do good) to be eased of the unrighteousness that oppresseth the Church.

Means. 1. Consider we have a promise, under God's hand; yea many promises. By the Prophet Isaiah of which a fore. Of Saint Peter here taking up those promises, and avouching them: yea since Saint Peter, we have a Prophetical promise by Saint John in the Revelat. 21. yea the whole book of the Revelat. tends to this as one whole System of promises. Now God cannot lie. Tit. 1.1. He hath sworn that in Isaac, that is in Christ, 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 years since, the last of them, And much more, the foremost of them, and as all other his promises have not failed. The nations are blessed in Christ coming. The rest of Isaiah's prophesies are fulfilled touching the Israelites captivity in Babylon, and their return. The rest of Saint Peters prophesies are fulfilled. He suffered Martyrdom as he foretold. All the other of Saint John's prophesies are fulfililed in the former viols and seals, to these times. And now if ever, we see a dawning of the prophesy of the text, and the promised mentioned in the text, why should we not believe. Above all in promise keeping doth the Lord glory to show himself a Jehovah.

Thirdly, consider these impleaded promises. Saint Peter hath impleaded the promises in Isai. Saint John the types and visions in Ezech. And the Saints especially within these few years, have mightily challenged God on these promises that speak of a new heaven, &c. uttered by Saint Paul, and Saint Peter. Therefore make sure, God for his honor, will not have so many eyes upon him, and fail in his promises so divulged, and canvased.

Object. 1. This is a difficult business.

Answ. Hope is of such things, Rom. 4.8. creation is a about such things, the promise saith these new heavens &c. shall be created. In creation, the creature cannot resist. Remember the Atoms, and hopeless beginnings of Luther's time.

Object. 2. God useth means; we see none competent.

Answ. Hope that is seen is no hope, Rom. 8. Creation is without means. Immediate creation, absolutely of nothing. So the Chaos. Mediate as of Adam, of that which was as good as nothing. Nor can the object be so properly intimated to be a means in creation, which is merely passive, but God presents to us many means, which we see not, especially under the relation of means. As the enemies own plots are oftentimes made means. Psal. 9.16. Pro. 11.8.

Object. 3. But oft, and by fits, things run cross, and contrary.

Answ. Creation is out of contraries, Gen. 1. And so is the creation of the Churches reformation. Remember Israel's deliverance out of Egypt.

Object. 4. But still the Churches enemies are many and strong, and the Church is weak.

Answ. Creation is invinciable. It turns water into wine. God could make anything of the beautiful 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 he would deliver them for his own 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 worthiness in the matter of creation. God made us his new creation in Christ when we were enemies, much more therefore 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 we not our heads, when, how, wherewith. Trouble we (if we will do anything) our hearts to bring them to believe. God is so sweet in his mercy, so sure in his truth, so supreme in his power, that as in prayer we cannot be denied, unless we will be denied; so there is no reason why we should not believe and hope but only 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 mind, oft resolved, and renewed, according to the expression of the text. Neverthe ••••• , notwithstanding all difficulties and doubts, we according to his promise look for new heavens and a new earth, wherein dwelleth righteousness; and still at the close let our own hearts answer, Amen, Amen.